The female is the essence of expression, and the two principal forms of expression are thought and speech, which respectively are the two female partzufim of Leah and Rachel, the two wives of Jacob, who personifies Zeir Anpin.

The first to be built is Leah, who is called "their fathers' house". This is because [our Sages] call "woman" the "home". Leah is the higher [of the two houses] since she absorbs [443] lights, this number being the numerical value of the word for "their fathers" when written without the vav.

The word for "fathers" (in Hebrew, "avot") is generally written alef-beit-vav-tav, but it may be written without the vav as well, since the vav in this case plays the role of a vowel (the cholam) that can be also written as a diacritical mark, like the other vowels. This is, in fact, how the word is written throughout the portion of the Torah we are discussing.

Since "fathers" come conceptually before "families", "their fathers' house" is the higher of the two levels. The number 443 here will be contrasted with a smaller number, 370, associated with Rachel.

These lights are the same as those of the four alef's in the four divine names Eh-yeh [alef-hei-yud-hei], whose numerical value is 444, the same as that of the word for "their fathers" with the kolel.

When the letter alef is spelled out (alef-pei-lamed), its value becomes (1 + 80 + 30 = ) 111. 4 x 111 = 444. The divine name Eh-yeh ("I shall be") is associated in Kabbala with the sefirot of keter and bina. Specifically, the netzach-hod-yesod of Imma (the partzuf of bina) are expressed by four iterations of the name Eh-yeh. The intellect of Nukva is derived from the alefs of these four names. (Sha'ar HaPesukim on Psalms 39:5; Sha'ar HaKavanot, Keriat Shema 6)

As I have explained elsewhere, this is alluded to in the verse: "Make known to me, O G‑d, my end, and what is the measure of my days". (Psalms 39:5) The word for "my end" refers to [the partzuf of] Rachel, while the word for "the measure of" [in Hebrew, "midat", spelled mem-dalet-tav, whose numerical value is 444] refers to Leah.

The word for the phrase "according to their families" [in Hebrew, "le-mishpachotam"] refers to Rachel. The reason for this is as follows: We may divide this word in two, lamed-mem-shin and pei-chet-vav-tav-mem. [The partzuf of] Rachel comprises ten [sub-] sefirot, and each sefira possesses one divine name Havayah, spelled out in such a way that its numerical value is 52.

When the divine name Havayah is spelled out yud-vav-dalet hei-hei vav-vav hei-hei, its numerical value is 52. This is one of the four basic ways the name Havayah may be spelled out. Each of the four spellings of the name Havayah is associated with one of the four basic sefira-groups (72 with chochma, 63 with bina, 45 with the midot, and 52 with malchut).

This is alluded to in the verse: "I am not better to you than ten sons?" (Samuel I 1:8)

The numerical value of the word for "son" [in Hebrew, "ben", beit-nun] is 52. The ten sons in this verse allude to the ten spellings-out of the name Havayah in the ten sub-sefirot of the partzuf Rachel.

[The numerical value of all these names together,] 10 x 52 = 520. If we add the kolel of each of the ten names Havayah, this gives an additional 10, giving us a total of 530. If we add to this the number 5, signifying the five states of chesed together with the five states of gevura, this gives 535. Alternatively, we can add to 530 the female [partzuf], represented by the final letter hei of the name Havayah [and whose numerical value is 5]; this also gives us a total of 535.

This number is the numerical value of [the second set of letters into which we divided the word for "according to their families,"] pei-chet-vav-tav-mem, together with the kolel. Thus, this number represents [the partzuf] of Rachel.

The number of lights that she absorbs is 370, which is the numerical value of [the first set of letters into which we divided the word for "according to their families,"] lamed-mem-shin.

With regards to these 370 lights, it is known that there are 370 lights that shine from the upper face of Zeir Anpin, as is explained elsewhere. It is explained there that they spread out in a straight, descending line until they reach the yesod of Zeir Anpin. This phenomenon is called "peace" [in Hebrew, "shalom"].

The 370 lights originate in the partzuf of Arich Anpin. (Etz Chaim 13:13-14; Zohar 1:4b) The number 370 is derived by various ways, the simplest being based on the general process of inter-inclusion of the sefirot. The three intellect-sefirot of Arich Anpin undergo a tenfold iteration twice, thus giving a total of one hundred for each sefira and a total of 300 for the intellect as a whole. The seven emotion-sefirot, in contrast, undergo only one tenfold iteration; this gives 7 x 10, or 70. The sum of the iteration of all ten sefirot is thus 370.

These 370 lights are said to shine out of the face of Arich Anpin, and in so doing manifest tremendous good will and mercy. Even in everyday parlance, when someone is in an especially happy mood we speak of his face "lighting up". Arich Anpin is the partzuf of the super-rational will, so when "light" or positive energy emanates from its "face", G‑d's good will is manifest in Creation.

Abstract intellect that does not produce an emotional response is not worth much…

When these 370 lights reach Zeir Anpin, they shine in it as well, and thus the emotions are "lit up" by the will. As we have explained previously, Zeir Anpin is the main partzuf of any particular world, which simply means that the measure of man is his emotions. This is why the emotions are called in Hebrew "middot" (literally, "measures"). Man's intellect is, of course, his distinguishing human factor, but abstract intellect that does not produce an emotional response is not worth much. Similarly, he may possess all kinds of good intentions and wills, but these become actualized only beginning with emotions (which in turn serve as the motivation for action).

The emotions (chesed, gevura, tiferet, netzach, and hod) all coalesce in yesod, the sefira of sexuality. Sexuality is the drive to connect with the world and affect it; to reproduce one's image and imprint on reality. The most profound and physical manifestation of this drive is, of course, the drive to have children and perpetuate oneself and his ideals for posterity. But in essence, any interactions between the person and the world outside him (including interactions with any other creature) are "sexual" in that in the interaction he seeks to leave his imprint on reality in some way.

If everything is working right, and the 370 lights of Arich Anpin are shining into Zeir Anpin, and they affect all the emotions including yesod, it means that the person's sexuality is holy and in consonance with the positive energy and "good will" informing his whole being. This phenomenon is called "peace" - the individual is not torn between what he knows his higher ideals should be and the negative egocentricity his un-rectified sexuality pulls him toward, but rather his sexuality is a pure expression of the highest, positive, wholesome, creative energy possible.

chanoch adds: It is incredible to understand how corrupted has become modern society. What does peace mean to modern society? Kabbalah is awesome once one has reached a level to perceive true peace, even or an instance.

This is because the sefira of yesod is represented by a small vav [whose numerical value is 6], and when the 370 lights descend to it, they add up to 376, the numerical value of "peace" [in Hebrew, "shalom", spelled shin-lamed-vav-mem].

The vav represents yesod since it is the final of the six emotions. Also, the straight-line form of the vav evokes the image of the 370 lights shining in Zeir Anpin, descending along a straight path into yesod.

The concept of "peace" is associated with the sefira of yesod - in addition to the reasons cited above - because the word "shalom" is related to the Hebrew word for "perfection" ("sheleimut"). A person whose sexuality is warped is considered "blemished", while one whose sexuality is on track is considered "complete". This idea is closely allied, obviously, with the relationship between yesod and "peace" mentioned previously.

As you know, all these [370] lights are states of chesed, and that is why they descend to yesod.

In the process the 370 lights shining from the face of Arich Anpin into Zeir Anpin, they shine from the two "cheeks" of the face, the shining skin where there is no beard-hair. One way the number 370 is derived is that the two beams of light from the cheeks are each a manifestation of the divine name E-l (spelled alef-lamed), as this name is "filled in":

When a letter is written or sounded the milui – filling is the letterws that spell the name of the letter. Below this is coded as “hidden”

letter - filling = value

alef – alef = 1

hidden lamed – lamed = 30

hidden pei – pei = 80

lamed – lamed = 30

hidden mem – mem = 40

hidden dalet – dalet = 4

Total = 1 + 30+ 80+ 30+ 40 + 4 = 185

185 x 2 = 370. The inner dimension of chesed is love, and the real manifestation of love, of course, is in the person's sexuality, or yesod.

chanoch adds: The process from inner dimension to the exterior is what potentially leaqds to the corruption of love becoming lust. This is my opinion.

This is also why "Joseph was of beautiful form and beautiful appearance", (Gen. 39:6) from the glow of these 370 lights.

Joseph personified the attribute and sefira of yesod. He thus reflected the light that shines into this sefira from the face of Zeir Anpin.

The glory of the face is the beard…

This is also the mystical reason why our Sages say, "the glory of the face is the beard" (Shabbat 152a), for someone who possesses the attribute of yesod, the attribute of Joseph, has a beard and the glory of the face, which is, as we said, these 370 lights.

On the verse, "And Joseph recognized his brothers, but they did not recognize him" (Gen. 42:8), Rashi explains that this was because when they had seen each other last, the brothers already had beards, but Joseph had not grown his yet; but by this time, his beard had grown. Thus, the beard plays a key role in the drama surrounding Joseph.

A eunuch, in contrast, lacking the attribute of yesod, lacks the glory of the face, i.e. the beard.

The biological reason why a person without a procreative organ doesn't grow a beard is, of course, because without sexual hormones his "secondary sexual characteristics" (e.g. a beard), will not appear. The mystical reason for this, however, is that without a vehicle for expressing his sexuality, which, as we said, is his drive to impress his unique expression of divinity on Creation, the person will lack the "glory of his face" - there will be no reason for the 370 lights to emanate from him.

Once these [370] lights reach Joseph - i.e. yesod [of Zeir Anpin] - they pass through his back to [the partzuf] Rachel, which is situated there. This is the mystical meaning of the verse: "Rachel was of beautiful form and beautiful appearance", (Genesis 29:17) [i.e. she received the attributes of Joseph], whereas Leah, the higher partzuf is not referred to as being beautiful.

As explained in Chasidut, Leah and Rachel signify the two principal vehicles of expression (i.e. of malchut): thought and speech, respectively. The difference between these is that thought is chiefly inwardly directed (i.e. it is a means of expressing one's ideas to oneself) while speech is outwardly directed (one talks to others). This is the mystical reason why Jacob preferred Rachel to Leah: he sensed that she personified speech, which is a more effective way of making one's imprint on reality than is thought, and therefore was driven to channel his sexual/creative energy specifically through her. This also why, despite the fact that thought (Leah) is a higher revelatory experience to the thinker than speech is to the speaker, only Rachel is described as being beautiful. The glow of beauty is the reflection of the glow of the 370 lights of good will, optimism, and purity, and these are fully manifest only when they flow into full expression.

It appears to me that this is the mystical significance of the verse: "And then Joseph and Rachel approached and bowed down." (Genesis 33:7) Rachel was behind Joseph.

When Jacob introduced his family to his brother Esau, the Torah says that first the handmaids and their children approached Esau and bowed down to him, then Leah and her children, and finally Joseph and Rachel. Since in the case of the handmaids and Leah, the mothers are mentioned first and then the children, this indicates that the mothers were in front of their children when they bowed down. In the case of Rachel and Joseph, however, Joseph moved in front of Rachel, in order to hide his mother's beauty from the wicked Esau.

Thus, we see that Rachel is positioned behind Joseph. This would explain why, in this sense, Rachel "receives" her beauty from Joseph, even though in the plain sense, obviously, the order was the other way around: Joseph inherited his beauty from his mother.

The sons of Merari also manifest the five states of gevura…

The sons of Merari also manifest the five states of gevura, but they manifest the five states of gevura of the "feminine waters" that exist in the yesod of Nukva. This is why they are called "Merari", meaning "bitter", referring to the states of severe judgment they comprise. For they are the lowest states of gevura in [Nukva].

Thus, the numerical value of "Merari" [spelled mem-reish-reish-yud] is 450, which is 5 x 90, the numerical value of the word for "water" [mayim, mem-yud-mem], referring to the five states of gevura, each one of which is a type of "feminine water".

It is for this reason that when G‑d commands Moses to count them, He does not use the idiom "lifting up their head", but simply says: "The sons of Merari, number them…." They manifest the hardest and most bitter states of gevura in the yesod of [Nukva] that do not ascend. For were they to ascend, they would make the higher states of gevura bitter.

As we said above, only the descending states of gevura (corresponding to the clan of Gershon) rebound when they hit yesod of Nukva. The third, and lowest set of the states of gevura, does not rebound.

In reference to the sons of Gershon, however, who [manifest the states of gevura] which spread throughout her body, the idiom "lifting up their head" is used.

I do not recall the mystical significance of the sons of Kehot, but it seems to me, Chaim [Vital], that they manifest the five states of gevura in the daat of Nukva. This would explain why the sons of Kehot are on a higher level than the sons of Gershon.

This is a logical assumption, for of the three sub-categories of the first category mentioned at the beginning of this passage, two have already been assigned, and only the highest sub-category remains for the clan of Kehot.

The job of the Kehot clan is explained first (at the end of parashat Bamidbar), before those of the clans of Gershon and Merari (at the beginning of parashat Naso). Furthermore, the Kehot clan's job is to pack and unpack the actual vessels of the Tabernacle (the ark, the menorah, the two altars, and the table), referred to as "the Holiest of Holy", while the other clans are to pack and unpack the boards and curtains that comprise the Tabernacle structure and the curtains surrounding the Tabernacle compound.

Now, in the directive to count the sons of Gershon, the expression "according to their fathers' houses and their families" is used, while in the directive to count the sons of Kehot and Merari, this expression is reversed. This is because the sons of Gershon manifest the states of gevura that descend and re-ascend, as we have explained. Their light is not noticeable until they have ascended; their light thus may be considered to shine only after they have ascended.

Therefore, their light reaches first [the partzuf] Leah, who is called "their fathers' house", and only afterwards reaches [the partzuf] Rachel, who is called "their families". This is not the case with the sons of Kehot and Merari [and consequently, the order for them is reversed].

chanoch adds: Here is a vertical chart showing the 3 sons of the Tribe of Levi and their dutues and family house relationship.

Sons Name – State of Gevura – House / Family Relationship

Sons of Kehot

the five states of gevura in daat of Nukva

"according to their families and their fathers' houses"

Sons of Gershon

the five states of gevura that spread through the body of Nukva

"according to their fathers' houses and their families"

Sons of Merari

the five states of gevura in yesod of Nukva, the "feminine waters"

"according to their families and their fathers' houses"

Translated and adapted by Moshe-Yaakov Wisnefsky from Shaar HaPesukim and Likutei Torah, parashat Naso; subsequently published in "Apples From the Orchard."

Cosmic Hair-Do's

Kabbalah reveals how the Nazirite manifests one of the most supernal realities.

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

In this Torah portion, G‑d gives the laws of the Nazirite. One of the laws regarding this type of vow is that "all the days of the vow of his Naziritehood, a razor shall not pass over his head; until the fulfillment of his days that he vows as a Nazirite to G‑d, he will be holy; he will grow the hair of his head uncut." (Num. 6:5).

We began to explain this concept in our comments to parashat Kedoshim, with regard to the law concerning [the prohibition of cutting] the corners of [the hair on] the head [i.e. the sidelocks] and the beard. There, we explained the there are three types of hair [in the spiritual realms]:

The hair of Arich Anpin…is white and embodies absolute mercy….

[The first is] the hair of Arich Anpin, which is white and embodies absolute mercy. They are channels of light, [shaped] like the letter vav. It is therefore not proper to cut them.

The color white indicates mercy, as opposed to red or black, which indicate judgment. As a person ages and his hair turns white, his youthful insistence on having his way generally calms and he becomes more able to appreciate the other side of issues.

The Nazirite, who alludes to this level (Zohar III:127b), must [therefore] "grow the hair of his head uncut" in order not to sever the channels of the supernal mercy.

To explain: the numerical value of the word for "razor" [in Hebrew, "taar", plus the kolel] is the same as that of the name Ado-nai when spelled out.

"Taar" is spelled: tav-ayin-reish = 400 + 70 + 200 = 670.

"Ado-nai" spelled out is alef-dalet-nun-yud:

simple spelling – filling – value

alef – alef – lamed -pei = 1 + 30 + 80 = 111

dalet – dalet – lamed -tav = 4 + 30 + 400 = 434

nun – nun – vav – nun = 50 + 6 + 50 = 106

yud – yud – vav – dalet = 10 + 6 + 4 = 20

total = 111 + 434 + 106 + 20 = 671

The name Ado-nai is a permutation of the [Aramaic] word for "judgment" ["dina"], alluding to the fact that [this name] embodies the attribute of judgment. It is therefore manifest as a razor, which cuts and shaves. [The prohibition against the Nazirite shaving his hair] is intended to indicate that it is necessary to remove the element of judgment from [this name].

The feminine principle must act judgmentally in order to actualize the divine imperative to promulgate divine consciousness throughout reality….

The name Ado-nai is generally associated with the sefira of malchut or the partzuf of Nukva of Zeir Anpin. A king must exercise judgment in order to rule effectively, and similarly, the feminine principle must act judgmentally in order to actualize the divine imperative to promulgate divine consciousness throughout reality, since this necessitates opposing forces that are antagonistic to this.

In the Torah, the laws of the Nazirite follow the laws regarding the procedure for testing a suspected adulteress. Rashi, explaining the contextual meaning of the text (peshat), says that this is because whoever sees a woman undergo this ordeal should understand this to be a signal from above that he has to avoid wine for a while, since wine leads to licentiousness. Thus, it would appear that the institution of Naziritehood is meant in some way to rectify a blemish or misuse of femininity. The suspected adulteress is accused of having misused her sense of judgment, perhaps by directing it too harshly at her husband and therefore thinking she needs to see male input elsewhere. The rectification of this is by infusing an element of mercy into the faculty of judgment.

Malchut / Nukva is also our faculty of expression, which should ideally be wed to the holiness of the Torah (signified by Zeir Anpin). The "adultery" we are suspected of in this context is using our faculties of expression to express unholy ideas or sentiments, perhaps because our warped sense of judgment is too harsh on the Torah, causing us to imagine that the Torah is too "dry" to satisfy our thirst for emotional expression. Here again, the remedy is an influx of holy mercy.

Similarly, it is necessary to cut the hair of Zeir Anpin, for [its hair] embodies strict judgment, [as indicated by the fact that it is] "black as a raven" (Songs 5:11).

The hair of Zeir Anpin thus signifies judgment, and therefore its force must be limited.

The numerical value of the word for "razor" [in Hebrew, "taar" = 670] is [also] the same as that of the word for "one who sucks" [in Hebrew, "matzmetzit"], this being the mystical meaning of the verse "On that day, G‑d [Ado-nai] will shave with the hired razor…" (Isaiah 7:20).

"Matzmetzit" is spelled: mem-tzadik-mem-tzadik-yud-tav = 40 + 90 + 40 + 90 + 10 + 400 = 670.

The prophecy from which this verse is taken refers to G‑d's vengeance against the forces of evil, who attempt to "suck" life force from the forces of holiness and goodness. The "hired" razor means a professional razor, which is sharper than a household razor.

In contrast, the hair of Arich Anpin is white and embodies [G‑d's] mercy; it is therefore forbidden to cut it. Thus, with regard to Arich Anpin, the razor is replaced by [the phrase] "he will be holy" [in Hebrew, "kadosh yiheyeh"], the numerical value of which is the same as that of the word for "razor".

In fact, the numerical value of these two words is only 474, not 670:

"Kadosh yiheyeh" is spelled: kuf-dalet-shin yud-hei-yud-hei = 100 + 4 + 300 +10 + 5 + 10 + 5 = 474.

So, the Arizal now goes on to explain how, indeed, their numerical value is the same as that of the word for "razor".

We have already explained in our comments on the passage in the Zohar known as the "Idra", regarding the 410 hairs on the head of Arich Anpin, that their number is the same as the numerical value of the word for "holy" ["kadosh"].

"Kadosh" is spelled: kuf-dalet-vav-shin = 100 + 4 + 6 + 300 = 410.

This [number] is also the numerical value of the name Ab [= 72], [Havayah] spelled out with the letter yud, [as follows]: [we first consider] the four yud's in it, each one comprising 10 additional units. Thus far we have 400.

Inasmuch as the numerical value of the letter yud is 10, a yud that comprises a complete of 10 sub-categories (corresponding to the 10 sefirot) may be represented by the number 100 (10 x 10). Four such yud's, therefore, produce the number 400.

If to this we add [one unit for each of] the ten letters used to spell out [the name], we have 410, this being the numerical value of the word for "holy" [kadosh].

Thus, in this calculation, the actual values of the letters used to spell out the name Havayah (and increase its numerical value from 26 to 72) are not considered; only the fact that there are ten of them altogether. Since it is the use of the letter yud that distinguishes this spelling-out from the other three (63, 45, and 52), we only consider here the actual numerical value of the four yud's used in the spelling out:yud-vav-dalet hei-yud vav-yud-vav hei-yud.

As is known, all aspects of the head of Arich Anpin, including the 13 groupings of hair on it, are [manifest as] names Havayah spelled out with the letter yud. Therefore, all this hair is holy, for all holiness is manifest in chochma, which is indicated by the name Havayah whose numerical value is 72 by virtue of it being spelled out with the letter yud.

As we have seen, the four spellings-out of the name Havayah themselves correspond to the four letters of the name Havayah, the name Ab [= 72] corresponding to the yud, which, as we also know, is associated with chochma.

(The difference between the adjective "holy" [in Hebrew, "kadosh"] and the noun "a holy thing" ["kodesh"] is explained in our discussion of the "Holiness" [the third blessing] of the morning weekday prayer, which beings "We sanctify You and esteem You….")

So, we have explained that the numerical value of the word for "holy" ["kadosh"] is 410.

Now, the word for "he will be" ["yiheyeh"] in atbash is the word "he sucks" [in Hebrew, "mitzmetz"].

"Yiheyeh" is spelled yud-hei-yud-hei. These letters become mem-tzadik-mem-tzadik in the substitution system known as atbash, in which the first letter of the alphabet is replaced by the last, the second by the second-to-last, and so on. The system takes its name from the first two replacement pairs, alef-tav and beit-shin.

The letters mem-tzadik-mem-tzadik spell the word "mitzmetz", which means "he sucks" or "one who sucks".

Thus, the two words that make up the phrase "he will be holy" ["kadosh yiheyeh"] transform to spell the word for "one who sucks" ["matzmetzit"].

"Matzmetzit" is the feminine form of "mitzmetz". We saw above that "matzmetzit" is spelled mem-tzadik-mem-tzadik-yud-tav. The first four of these six letters are the masculine for "one who sucks", "matzmetz", which, we saw, is the word for "he will be" ("yiheyeh") in atbash. The numerical value of the last two letters, yud-tav, is 10 + 400 = 410, which, we saw, is the numerical value of the word for "holy" ("kadosh"). Thus, the two words for "he will be holy" ("kadosh yiheyeh") transform into the word for "one who sucks" ("matzmetzit"), the first via numerical value, the second via atbash.

The sidelocks of the head always embody the sefira of malchut….

It is in this way that the numerical value of the phrase "he will be holy" is the same as that of the word for "razor".

Rabbi Shmuel Vital notes that in Scripture, the word for "holy" ("kadosh") is spelled without a vav, and therefore its numerical value is only 404, not 410. He proposes that this discrepancy can be resolved by invoking the statement of our sages that in certain contexts the written form a word takes precedence, while in others, the phonetic form takes precedence.

All this indicates that what on the lower level [Zeir Anpin] is manifest as "one who sucks", having the numerical value of the word for "razor", is manifest on the higher level - Arich Anpin - as "he will be holy", meaning that it must not be cut. Therefore, "he will grow the hair of his head uncut".

Nonetheless, all this applies [only] in a general way to the hair of the head of Arich Anpin. With regard to the sidelocks of his head, however, their significance has been explained in our discussion of the commandment [not to cut] the corners of the head[-hair] and the beard.

This is explained also in our discussion of the Thirteen Attributes [of Mercy] recited during the weekday morning prayers. [As stated there,] the sidelocks of the head always embody the sefira of malchut of the head, that is, of the hairs. The difference is that in Zeir Anpin, it is manifest as the name Elo-him spelled out with the letter yud, while with regard to Arich Anpin it is written: "See now, it is I, it is I who is He, and there is no other god with Me." (Deut. 32:39) It possesses only names Havayah.

The phrase "…and there is no other god with Me" literally reads, "…and there is no elokim with Me." If we understand the word "elokim" here to be the divine name Elo-him (rather than just the word for "gods"), this verse can be taken to refer to a level where G‑d is not manifest through the name Elo-him, but only through the name Havayah. This is the level of Arich Anpin.

Wherever in Zeir Anpin there is a name Elo-him, there is in Arich Anpin a transformation of the name Havayah via atbash, i.e. the name Mem-tzadik-pei-tzadik, the numerical value of which is 300, just as is the name Elo-him when spelled out with the letter yud. This indicates that it is an aspect of judgment.

In atbash, the name Havayah (yud-hei-vav-hei) transforms into the letters mem-tzadik-pei-tzadik. The numerical value of these letters is 40 + 90 + 80 + 90 = 300.

This is also the numerical value of the name Elo-him spelled out with the letter yud:

alef – alef – lamed – pei = 1 + 30 + 80 = 111

lamed – lamed – mem – dalet = 30 + 40 + 4 = 74

hei – hei – yud = 5 + 10 = 15

yud – yud – vav – dalet = 10 + 6 + 4 = 20

mem – mem – mem = 40 + 40 = 80

total = 111 + 74 + 15 + 20 +80 = 300

Furthermore, this is a transformation of the name Havayah, which signifies mercy, and the opposite of mercy is obviously judgment, which is signified by the name Elo-him.

Thus, the numerical value of the word for "sidelock" [in Hebrew, "peah"] is the same as that of the name Elo-him.

I have already explained elsewhere that this place is called the "higher" earth, on account of G‑d having His residence there. It is not included in the part of the earth which had been subjected to G‑d's curse as a result of man's sin.

Waters which are found in the sacred precincts of the Temple are sacred, by definition….

Also any of the waters in that area are not subject to "tears", i.e. have not been afflicted by the said curse. This is why G‑d commanded that "holy waters" be taken for this procedure. Waters which are found in the sacred precincts of the Temple are sacred, by definition. This does not contradict the legal precept that these waters be taken from the copper basin which serves the priests to wash their hands and feet.

The Torah also commanded the priest to use earth from the floor of the Holy Temple precisely because it is the closest to G‑d's residence. The reason that this earth should not now be dug up is also because if it were already at hand it is closer to the site where G‑d resides. The closer the earth is to the place where the Shechinah resides, the more its awareness of its proximity to its Creator. Earth from outside the precincts of the Temple would not be as aware of the nearness of G‑d. The earth is better able to fulfill what the Creator demands of it once it has "tasted" the proximity of the Lawgiver.

Rabbi Shimon held that it does not matter whether the earth had been placed in the vessel first as long as the water is holy water. (Sotah 16) He obviously felt that this suffices for both the waters and the earth to be imbued with the appropriate awareness for both elements to perform the task G‑d allocated to them as part for the whole procedure.

The residue of the names of G‑d provided the water with the power to produce the desired effect….

The Torah commanded to write the portion regarding the adulteress, including the holy name of G‑d where it appears, and to allow the bitter waters to erase these holy names of G‑d due to the nature of the water and the earth it contains. The residue of the names of G‑d provided the water with the power to produce the desired effect in the woman who drank this water.

When the waters become aware of this, they will turn bitter reflecting on their own sorry fate, as we described earlier. These waters will then take revenge on this woman who has caused them all these tears and they will ruin the woman's intestines. All of this will be accomplished by the power of the holy Name of G‑d which has been dissolved in these waters.

Selected with permission from the five-volume English edition of "Ohr HaChaim: the Torah Commentary of Rabbi Chaim Ben Attar" by Eliyahu Munk.

From the Ohr HaChaim commentary by Rabbi Chaim (ben Moshe) ibn Attar