Sota - Wife Suspected of Adultery - sec5

Zohar Naso - Section 5 -

It is recommended to study the section prior to reading the Synopsis.

Zohar Sulam Commentary on Parasha Naso Section 5

It is best to study the Zohar in the following manner:

1. Read out loud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

2. Read the English Translation - if you desire to understand and realize that your understanding will limit the energy you receive. This is why it is important to scan the aramaic verse first.

3.Write out your understanding of the verse. Send it to yeshshem@hotmail.com in an email. Use the Parasha Name and verse number in the subject. By sending your understanding you give yeshshem.com permission to post this to web page and any other uses Yeshshem may see a beneficial use.

4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

This section talks about the unfaithful wife, who has trespassed against the Congregation of Yisrael and also against her husband, and therefore against Malchut and Zeir Anpin. We learn why the woman is taken to the priest, not for judgment but only for testing by means of water and the Holy Name. Rabbi Elazar wonders why people do not pay attention to the Torah, and Rabbi Shimon tells about how God brought the people to the waters of Marah to test them to see if they had become defiled with the Egyptians. After they were acquitted the Holy Name rested with them. The rabbis talk about dust and about the bitter water and the holy sea. They talk about the consequences to the wife of having been found faithful or guilty. We hear of how important it is for a woman to keep her hair covered so that the whole family will be blessed.

THE RELEVANCE OF THE PASSAGE:

The relevance of this section is not yet revealed

Pasook 60. from the Zohar Sulam Commentary on Parasha Naso

אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וְגוֹ'. מַאי הַאי לְגַבֵּי הַאי. אֶלָּא כְּמָה דִּכְתִּיב לִמְעוֹל מַעַל בַּיְיָ'. ר' אֶלְעָזָר אָמַר, אִישׁ אִישׁ, מַאי אִישׁ אִישׁ, דְּהָא בְּחַד סַגֵּי, אֶלָּא הָא אוֹקְמוּהָ, אֲבָל אִישׁ אִישׁ, מַשְׁמַע אִישׁ דְּאִיהוּ אִישׁ, וְקִיֵּים קְרָא דִּכְתִּיב, שְׁתֵה מַיִם מִבּוֹרֶךָ וְגוֹ'. כְּדֵין הוּא אִישׁ בְּעָלְמָא, אִישׁ לְגַבֵּי אִתְּתֵיהּ. וּמָעֲלָה בוֹ מָעַל, הָא בְּחַד סַגֵּי, אֲמַאי תְּרֵי. אֶלָּא חַד לְעֵילָּא וְחַד לְתַתָּא. חַד לִכְּנֶסֶת יִשְׂרָאֵל, וְחַד לְבַעְלָהּ. בְּגִין כַּךְ וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"If any man's wife goes aside..." (Bemidbar 5:12). HE ASKS: What is the connection between the two, MEANING WHY IS THE PORTION OF SOTA (LIT. 'A WIFE SUSPECTED OF ADULTERY') NEXT TO THE PASSAGES ABOUT TRESPASSING? HE RESPONDS: It is written THERE: "To do a trespass against Hashem" (Ibid. 6) and it is written here BY A SOTA: "AND COMMIT A TRESPASS AGAINST HIM" (IBID. 12). THEY ARE THE SAME SUBJECT; THEREFORE, THEY ARE NEXT TO EACH OTHER. Rabbi Eleazar quoted, "Any man's (lit. 'man man')." Why say it twice, when once would have sufficed? HE RESPONDS: That was already explained, yet "man man" means a man who is a man, that is, who fulfills the words: "Drink water out of your own cistern" (Mishlei 5:15) AND DOES NOT COVET ANOTHER WOMAN. Then he is an ordinary man, a man to his wife. "And commit (trespassed) a trespass against him." HE ASKS: One trespass would have sufficed, so why say "TRESPASS" twice? HE RESPONDS: It refers to one TRESPASS above and one below, MEANING one against the Congregation of Yisrael, WHICH IS MALCHUT, and one against her husband, ZEIR ANPIN. Therefore, "then shall the man bring his wife TO THE PRIEST" (Ibid. 15).

chanoch's Commentary

With Rabbi Ashlag's Commentary this pasuk is clear as written. One question to ask ourselves is the meaning of trespass as it applies to HaShem. Goggle defines trespass as applied to the Biblical definition is as follows: commit an offense against a person or a set of rules. In addition Google supplies the following synonyms: sin, transgress, offend, do wrong, err, go astray, fall from grace, stray from the straight and narrow. This is very different than the idea of entering a space or land without permission which is the more physical modern definition of trespass. Actually these two definitions provide similar ideas and helps us to understand the spiritual reality, in my opinion.

Pasook 61. from the Zohar Sulam Commentary on Parasha Naso

אֲמַאי אֶל הַכֹּהֵן. רָזָא דְּמִלָּה, בְּגִין דְּכַהֲנָא שׁוּשְׁבִינָא אִיהוּ דְּמַטְרוֹנִיתָא. הָכָא אִית לְאִסְתַּכְּלָא, הָא כְּתִיב וְשָׁחַט אֶת בֶּן הַבָּקָר, וְשָׁחַט אַחֲרָא, וְלָאו כַּהֲנָא, דְּכַהֲנָא אָסִיר לֵיהּ בְּדִינָא, בְּגִין דְּלָא יַפְגִּים הַהוּא אֲתָר דְּאָחִיד בֵּיהּ, וְאַתְּ אַמְרַת, וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן, לְמֵידָן דִּינָהָא. אֶלָּא וַדַּאי כַּהֲנָא לְדָא חֲזֵי, בְּגִין דְּאִיהוּ שׁוּשְׁבִינָא לְמַטְרוֹנִיתָא, וְכָל נְשֵׁי עָלְמָא מִתְבָּרְכָן בכ"י, וע"ד אִתְּתָא דִּלְתַּתָּא מִתְבָּרְכָא בִּשְׁבַע בְּרָכוֹת, דַּאֲחִידַת בָּהּ בִּכְנֶסֶת יִשְׂרָאֵל, וְכַהֲנָא קָאֵים לְאַתְקְנָא מִלֵּי דְּמַטְרוֹנִיתָא, וּלְעַיְּינָא בְּכָל מַה דְּאִצְטְרִיךְ, בְּגִין כַּךְ כַּהֲנָא לְדָא, וְלָא אַחֲרָא.

Transliteration

Translation

HE INQUIRES: Why BRING HIS WIFE "to the priest" AND NOT TO THE JUDGE? HE RESPONDS: the secret of it is that since the priest is the attendant of the Matron, MEANING THAT HE PREPARES MALCHUT FOR UNION WITH ZEIR ANPIN, IT IS THEREFORE SUITABLE FOR HIM TO RESTORE THE BLEMISH OF THE SOTA THAT REACHES ALL THE WAY TO MALCHUT. We have to examine this verse, which says: "And he shall kill the bullock" (Vayikra 1:5), IN WHICH "he" refers to someone other than the priest. A priest is prohibited TO ACT in judgment, in order not to impair the source to which he is connected, MEANING CHESED. Yet you say that the man should bring his wife to the priest to judge her trial! It must be that only the priest is suitable for this task, because he is the attendant of the Matron, and all the women in the world are blessed from the Congregation of Yisrael. Therefore, the woman below is blessed DURING HER MARRIAGE CEREMONY with seven blessings, since she is attached to the Congregation of Yisrael, WHICH CONTAINS THE SEVEN SFIROT CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. The priest has to arrange the things of the Matron, WHICH IS MALCHUT, and see to all her needs. Therefore, only the priest is suitable for this and no other.

chanoch's Commentary

In my opinion, the explanation makes sense yet leaves the question how the priest can judge the woman if the priest can not judge? Could not HaShem have devised a system that a human judge could possibly be able to judge the person. Perhaps a system of women judges. i am not questioning the wisdom of HaShem chas v'shalom, in setting this system up just to reinforce the idea that HaShem is the ultimate judge in creating the system of cause and effect. HaShem is ultimately judging an adulteress woman since only HaShem can know the consciousness of the two people involved and if the physical penetration took place by even one drop of sperm.

Pasook 62. from the Zohar Sulam Commentary on Parasha Naso

וְאִי תֵּימָא דְּאִיהוּ עָבֵיד דִּינָא, לָאו הָכִי, אֶלָּא לְאַסְגָּאָה שְׁלָמָא בְּעָלְמָא קָא אִשְׁתָּדַּל בְּהַאי, וּלְאַסְגָּאָה חֶסֶד. דְּאִי הַהִיא אִתְּתָא אִשְׁתְּכַחַת זַכָּאָה, כַּהֲנָא אַסְגֵּי שְׁלָמָא בְּהוּ, וְלֹא עוֹד אֶלָּא דְּמִתְעַבְּרָא בִּבְרָא דְּכַר, וְאִתְעָבֵיד שְׁלָמָא עַל יְדֵיהּ. וְאִי לָא אִשְׁתְּכַחַת זַכָּאָה, אִיהוּ לָא עָבֵיד דִּינָא, אֶלָּא הַהוּא שְׁמָא קַדִּישָׁא דְּאִיהִי קָא מְשַׁקְּרַת בֵּיהּ, הוּא עָבֵיד דִּינָא, וְהוּא בָּדִיק לָהּ.

Transliteration

Translation

You might say that THE PRIEST is carrying judgment, WHICH IS CONTRADICTORY TO HIS GRADE OF CHESED. HE RESPONDS: It is not so. It is only to try to increase peace in the world and enhance Chesed that he strives to do so. If the wife is cleared of the accusation, the priest increases peace between them, THE WIFE AND HER HUSBAND, and not only that but she will also conceive a son. Through him, peace is achieved. If she is not cleared in her trial, it is not THE PRIEST who passes judgment, but rather the Holy Name, to which she was false, passes judgment on her and tests her.

chanoch's Commentary

When the Torah expresses that the Children of Israel will be a nation of Priests, the Torah is teaching in this pasuk that the Children of Israel have the obligation and responsibility to increase peace in the world.

Pasook 63. from the Zohar Sulam Commentary on Parasha Naso

תָּא חֲזֵי, כַּהֲנָא לָא עָיֵיל גַּרְמֵיהּ לְהַאי, אֶלָּא כַּד הִיא יָהֲבַת גַּרְמָהּ קַמֵּיהּ, לְזַכָּאָה זִמְנָא, וּתְרֵין שָׁאִיל לָהּ, כֵּיוָן דְּאִיהִי בַּעְיָא לְאִשְׁתַּכְּחָא זַכָּאָה, כְּדֵין כַּהֲנָא עָבֵיד עוֹבָדָא, בְּגִין לְאַסְגָּאָה שְׁלָמָא.

Transliteration

Translation

Come and see, The priest did not get involved here, except at the time she presented herself to him, TO GIVE HER TO DRINK, SO she would be acquitted. He questions her once and again and if she wishes to clarify her innocence, only then does THE PRIEST take action to promote peace BETWEEN HER AND HER HUSBAND.

chanoch's Commentary

We begin to see that this process of Sota has very little human interaction. Step 1 is to bring the suspected women to the Priest. Step 2 is to ask a few questions to give her the opportunity to avoid the process of Sota by admitting the truth if she is an adulteress woman. If she is not an adulteress woman she is asked to indicate her innocence yet one more time. Only then does the Priest proceed to administer the water as we shall see below. This second set of questions - the second time she is given a chance to be truthful and avoid the the ritual is not done immediately after the first set of questions. She is given time to consider the consequences.

Pasook 64. from the Zohar Sulam Commentary on Parasha Naso

כַּהֲנָא כְּתִיב שְׁמָא קַדִּישָׁא חַד זִמְנָא בְּאֹרַח מֵישָׁר, לְבָתַר כָּתִב לֵיהּ לְמַפְרֵעַ אַתְוָון סְרִיטִין בִּטְהִירִין, דִּינָא בְּדִינָא, רַחֲמֵי בְּרַחֲמֵי, רַחֲמֵי בְּדִינָא, וְדִינָא בְּרַחֲמֵי. אִשְׁתְּכַחַת זַכָּאָה, אַתְוָון רַחֲמֵי אִשְׁתְּכָחוּ, וְדִינִין סַלְּקִין. לָא אִשְׁתְּכַחַת כַּדְּקָא יָאוּת, רַחֲמֵי סַלְּקִין, וְדִינִין אִשְׁתְּאָרוּ, וּכְדֵין דִּינָא אִתְעָבֵיד.

Transliteration

Translation

The priest writes the Holy Name once, the regular way, YUD HEI VAV HEI, and then backwards HEI VAV HEI YUD. The letters, WHICH WERE BLOTTED IN THE WATER, were sketched by the uppermost lights, IN FOUR MANNERS: judgment with judgment, mercy with mercy, mercy with judgment, judgment with mercy. If she is cleared, the letters of mercy remain and THE LETTERS of judgment are gone. If she is guilty, the letters of mercy are gone and the letters of judgment remain. And then her sentence is carried out.

chanoch's Commentary

This writing of the Name in the regular manner is the aspect o Mercy and relates to the month of Nissan in the frame of Chodeshim. The writing the Name in the reverse order is the aspect of Judgment and relates to the month of Tammuz. The letters, being blotted in the water, are now in the spiritual frame which allows them to be utilized in the 4 manners described in the pasuk. This is my opinion. What is unclear to me at this point is how does the sentence become known in the physical world.

Pasook 65. from the Zohar Sulam Commentary on Parasha Naso

ר' אֶלְעָזָר פָּתַח וְאָמַר, וַיָבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתּוֹת מַיִם מִמָּרָה כִּי מָרִים הֵם, הָא אוּקְמוּהָ. אָמַר, תַּוַּוהְנָא אֵיךְ בְּנֵי עָלְמָא לָא מִסְתַּכְּלִין וְלָא מִשְׁתַּדְּלִין בְּמִלִּין דְּאוֹרַיְיתָא, הָכָא אִית לְאִסְתַּכְּלָא, אֲמַאי כְּתִיב הָכָא שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ.

Transliteration

Translation

Rabbi Elazar opened the discussion, saying, "And when they came to Marah, they could not drink the waters of Marah, for they were bitter (Heb. marim)" (Shemot 15:23). This has been explained, but I wonder why people do not observe and study Torah. This verse requires observation, as it is written here: "There he made for them a statute and an ordinance, and there he tested them" (Ibid. 25).

chanoch's Commentary

In the parasha of Beshalach the Zohar explains that the drinking of the waters of Marah was a test of every member of the Children of Israel similar to the test of the Sotah woman. There were no adulterous people that failed to pass the test.

Pasook 66. from the Zohar Sulam Commentary on Parasha Naso

אֲבָל וַדַּאי רָזָא דְּמִלָּה, דְּהָכָא עַל מַיָּיא הֲוָה, בְּגִין דְּמִצְרָאֵי הֲווֹ אָמְרֵי, דִּבְנַיְיהוּ דְּיִשְׂרָאֵל הֲווֹ מִנַּיְיהוּ, וַהֲווֹ כַּמָה בְּיִשְׂרָאֵל דְּחַשְׁדִין לְאִנְתְּתַיְיהוּ בְּדָא. עַד דְקוּדְשָׁא בְּרִיךְ הוּא מָטָא לוֹן לְהַאי אֲתָר, וּבָעֵי לְמִבְדַּק לוֹן, מַה כְּתִיב וַיָבֹאוּ מָרָתָה וְגוֹ'. וְיִצְעַק אֶל יְיָ' וְגוֹ'.

Transliteration

Translation

HE RESPONDS: The hidden meaning is that here, THE MIRACLE occurred on water, since the Egyptians used to claim that they fathered the babies of Yisrael, and there were indeed many men of Yisrael who suspected their wives of that until the Holy One, blessed be He, brought them to this place, MARAH, to test them. It is written here: "And when they came to Marah... And he cried to Hashem..."

chanoch's Commentary

With my commentary for pasuk 65 the verse is clear as written.

Pasook 67. from the Zohar Sulam Commentary on Parasha Naso

אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, מֹשֶׁה מַה אַתְּ בָּעֵי, הָא כַּמָה חֲבִילִין קַיְימִין גַּבַּיְיכוּ הָכָא, וַאֲנָא בָּעֵינָא לְמִבְדַּק הָכָא נְשֵׁיהוֹן דְּיִשְׂרָאֵל, כְּתוֹב שְׁמָא קַדִּישָׁא, וּרְמֵי לְמַיָּיא, וְיִבָּדְקוּן כֻּלְּהוֹן, נְשֵׁי וְגוּבְרִין, וְלָא יִשְׁתְּאַר לַעַז עַל בָּנַי. וְעַד דְּיִבָּדְקוּן כֻּלְּהוּ הָכָא, לָא אַשְׁרֵי שְׁמִי עָלַיְיהוּ, מִיַּד וַיּוֹרֵהוּ יְיָ' עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם, דָּא שְׁמָא קַדִּישָׁא, הַהוּא דַּהֲוָה כּוֹתֵב כַּהֲנָא לְמִבְדַּק נְשֵׁיהוֹן דְּיִשְׂרָאֵל, כְּדֵין, שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ.

Transliteration

Translation

The Holy One, blessed be He, said to Moses, 'What do you want? There are many battalions OF PROSECUTORS wishing to denounce you here and I wish to examine the wives of Yisrael here. Write the Holy Name and throw it into the water and let all OF YISRAEL be tested, women and men, so there should not remain any slander about my children. As long as they are not all checked, I will not let my Name dwell on them'. Immediately, "Hashem showed him a tree, which when he had cast it into the waters" (Ibid.). THrd E TREE refers to the Holy Name that the priest used to write in order to test the wives of Yisrael. Therefore, "there he made for them a statute and an ordinance, and there he tested them."

chanoch's Commentary

Here we are receiving a hint as to the proper pronounciation of the Name of HaShem. The tree of life consists of the the 8 letters of the writing of the Name of HaShem forward and in reverse. These 8 letters relate to the Sefirot from Binah to Malchut. This is my opinion.

Pasook 68. from the Zohar Sulam Commentary on Parasha Naso

וְאִי תֵּימָא נְשֵׁיהוֹן דְּיִשְׂרָאֵל יָאוּת, אִינּוּן אֲמַאי. אֶלָּא אוֹף אִינּוּן בַּעְיָין, דְּלָא אִסְתַּאֲבוּ בִּנְשֵׁיהוֹן דְּמִצְרָאֵי. וּנְשֵׁיהוֹן דְּיִשְׂרָאֵל לָא אִסְתַּאֲבוּ בְּמִצְרָאֵי, כָּל אִינּוּן שְׁנִין דַּהֲווֹ בֵּינַיְיהוּ, וְכֻלְּהוּ נָפְקוּ גּוּבְרִין וְנוּקְבִין זַכָּאִין, וְאִשְׁתְּכָחוּ זַרְעָא דְּיִשְׂרָאֵל קַדִּישִׁין, זַכָּאִין, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אַשְׁרֵי שְׁמֵיהּ בֵּינַיְיהוּ, וְעַל דָּא עַל מַיָּא וַדַּאי, שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ אוֹף הָכָא, בְּמַיָּא בָּדִיק כַּהֲנָא לְאִתְּתָא, וּבִשְׁמָא קַדִּישָׁא.

Transliteration

Translation

You may say that it was appropriate for the wives of Yisrael TO HAVE BEEN TESTED BECAUSE OF THE SUSPICION OF THE EGYPTIANS, but why WERE THE MEN OF YISRAEL TESTED? HE RESPONDS: It is because they too had to be tested to see if they were defiled with the wives of the Egyptians. The women of Yisrael were not defiled with the Egyptians all the years that they resided among them. Both men and women came out innocent. Therefore, the seed of Yisrael was pronounced holy and worthy. Only then did the name of the Holy One, blessed be He, dwell among them. Hence, surely it is through waters, "there he made for them a statute and an ordinance, and there He tested them." Here too, the priest tested the woman with water and the Holy Name.

chanoch's Commentary

We learn elsewhere in the Torah that there is one child born from a relation between an Israelite woman and an Egyptian man. So how does the Zohar indicate that everyone passed? It is because the woman was forced - raped by the Egyptian. We learn from this how to deal with children of rape and also rape victims - with justice. This is my opinion.

Pasook 69. from the Zohar Sulam Commentary on Parasha Naso

וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן. מַאן הֶעָפָר. הָא תָּנֵינָן, כְּתִיב הַכֹּל הָיָה מִן הֶעָפָר וְהַכֹּל שָׁב אֶל הֶעָפָר הַכֹּל הָיָה מִן הֶעָפָר, אֲפִילּוּ גַּלְגַּל חַמָּה, כ"ש ב"נ דְּאִשְׁתְּכָחוּ מִנֵּיהּ.

Transliteration

Translation

"And of the dust that is on the floor of the tabernacle" (Bemidbar 5:17). HE ASKS: What is the role of that dust? HE RESPONDS: We learned that it is written: "All are of the dust and all return to dust" (Kohelet 3:20). Everything originates in dust, even the sphere of the sun, and certainly man that originates in it.

chanoch's Commentary

Is this translation esoteric or is it clear as written. i will let the student decide for themselves.

Pasook 70. from the Zohar Sulam Commentary on Parasha Naso

א"ר יוֹסֵי, אִלּוּ כְּתִיב וּמִן הֶעָפָר וְלָא יַתִּיר, הֲוֵינָא אָמַר הָכִי. אֲבָל כֵּיוָן דִּכְתִּיב וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן, מַשְׁמַע דְּאַחֲרָא הוּא. אֶלָּא כְּתִיב יִתֵּן כֶּעָפָר חַרְבּוֹ, אִלֵּין מָארֵיהוֹן דְּקִיסְטִין וּבַלִיסְטְרָאִין, מָארֵי דְּדִינָא קַשְׁיָא. מַשְׁמַע דִּכְתִּיב בְּקַרְקַע הַמִּשְׁכָּן, דַּאֲחִידָן לְתַתָּא. וְעַל דָּא יִקַּח הַכֹּהֵן וְנָתַן אֶל הַמָּיִם.

Transliteration

Translation

Rabbi Yosi said: If it would have merely said, "And of the dust" and nothing else, I would have agreed THAT THE EXPLANATION IS FROM THE DUST, WHICH IS MALCHUT. But since it says, "And of the dust that is on the floor of the tabernacle," it indicates that it is another kind OF DUST. It must refer to what is meant by: "His sword makes them as dust (also: 'He shall make his sword as dust')" (Yeshayah 41:2). These are the purveyors of weaponry and stone projectiles, the advocates of harsh judgment. That is the indication of: "on the floor of the tabernacle," MEANING THE ENDING OF MALCHUT CALLED TABERNACLE. THAT REFERS TO THE LITIGANTS attached at the bottom TO ITS ENDING PART, MALCHUT OF MALCHUT, ACCORDING TO THE HIDDEN MEANING OF: "SIN CROUCHES AT THE DOOR" (BERESHEET 4:7). Therefore "shall the priest take, and put it into the water" (Bemidbar 5:17), BECAUSE HE SHOULD THROW FROM THE DUST INTO THE WATERS.

chanoch's Commentary

We learn from this pasuk that even the Satan participates in this test.

Pasook 71. from the Zohar Sulam Commentary on Parasha Naso

מֵי הַמָּרִים הַמְאָרְרִים, אִלֵּין מֵי יַמָּא, דְּאִינּוּן מְרִירִין. מַאי הוּא. דָּא שְׁמָא קַדִישָׁא, בְּשַׁעֲתָא דְּאִשְׁתְּכַח בְּדִינָא, כְּדֵין אִקְרוּן מֵי הַמָּרִים הַמְאָרְרִים. ובג"כ מַיָּא דְּיַמָּא דִּלְתַתָּא כֻּלְּהוֹן מְרִירִין.

Transliteration

Translation

"The bitter water that causes the curse" (Ibid. 18) refers to the sea water that was bitter. What is it, THE SEA WATER? It is the Holy Name, NAMELY MALCHUT THAT IS THE SEA when it is in a state of Judgment. At that time, it is called "the bitter water that causes the curse." Therefore, the water of the lower sea, THAT IS THE BRANCH TO MALCHUT, is bitter, all of it.

chanoch's Commentary

The Zohar is teaching us here that all waters in the physical world have been corrupted and are considered bitter water that causes a curse. It is indicating our world is essentially a world of harsh judgment. This is my opinion. The work of man is to sweeten that judgment and that is how man receives joy and happiness.

Pasook 72. from the Zohar Sulam Commentary on Parasha Naso

ת"ח, הַאי יַמָּא קַדִישָׁא כַּמָה נַהֲרִין מְתִיקִין עָאלִין בְּגַוָּוהּ, וּבְגִין דְּאִיהִי דִּינָא דְּעָלְמָא, מֵימוֹי מְרִירָן, בְּגִין דְּאָחִיד בָּהּ מוֹתָא לְכָל בְּנֵי עָלְמָא. ואע"ג דְּאִינּוּן מְרִירָן, כַּד מִתְפַּשְּׁטִין מְתִיקִין אִינּוּן. לְזִמְנִין מַיִין דְּיַמָּא מְרִירָן. לְזִמְנִין יַמָּא דְּבָלַע לְכָל שְׁאַר מֵימִין, וְאִקְרֵי יַמָּא דְּקָפָא, וּבָלַע כָּל אִינּוּן אַחֲרָנִין, וְשָׁאִיב לוֹן בְּגַוֵויהּ, וְלָא נִיגָרִין לְבַר. לְזִמְנִין שָׁארָן מַיָּיא, וְנַגְדִין מֵהַהוּא יַמָּא, כָּל מַה דְּנָגִיד לְתַתָּאֵי. וּבְכַמָּה גְּוָונִין קַיְּימָא הַאי יַמָּא. הַמַּיִם הַמְאָרְרִים, בְּשַׁעֲתָא דְּאָתֵי חִיוְיָא וְאָטִיל זוּהֲמָא, כְּדֵין הַמַּיִם הַמְאָרְרִים וְעַל דָּא כַּהֲנָא עָבֵיד עוֹבָדָא לְתַתָּא, וְאוֹמֵי אוֹמָאָה, וְאִתְעָבֵיד דִּינָא.

Transliteration

Translation

Come and see this holy sea, WHICH IS MALCHUT. How many sweet rivers, WHICH ARE THE SFIROT OF ZEIR ANPIN, enter it. Because it is the Judgment of the world, its waters are bitter, since death of the whole world is involved with it, AS IT IS WRITTEN: "HER FEET GO DOWN TO DEATH" (MISHLEI 5:5). Although they are bitter, they are sweet when they spread out. Sometimes the waters of the sea are bitter, THAT IS, ON THE SIDE OF DEATH ATTACHED TO MALCHUT. Sometimes, THE WATERS OF the sea envelop all the other waters. It is called the frozen sea and it swallows all these other WATERS and sucks them in, so that they do not leak out. Sometimes, water breaks open and from that sea everything flows to the lower beings. That sea takes many shapes. When the snake soils it with filth, THEY ARE CALLED the waters that cause the curse. Therefore, the priest acted below by intoning the vow of incantation, and Judgment was accomplished.

chanoch's Commentary

In my opinion, the actions of man has the capability to limit the negative systems control of the world. When we do a Mitzvah with the proper Kavenah in the proper location at the proper time we limit the negative systems influence in the world.

Pasook 73. from the Zohar Sulam Commentary on Parasha Naso

ת"ח, אִי אִתְּתָא אִשְׁתְּכָחַת זַכְיָּיתָא, אִלֵּין מַיִין עָאלִין בְּגַוָּוהּ, וְאִתְהַפְּכָן מְתִיקָן, וְנָקָאן גַּרְמָהּ, וְקַיְימִין בְּגַוָּוהּ, עַד דְּמִתְעַבְּרָא. כֵּיוָן דְּמִתְעַבְּרָא, הֲווֹ מְשַׁפְּרֵי בְּשַׁפִירֵי לְעוּבָּרָא דִּמְעָהָא, וְנָפִיק בְּרָא שַׁפִּירָא, נָקִי בְּלָא מוּמָא דְּעָלְמָא. וְאִי לָאו, אִינּוּן מַיִין עַיְילִין בְּגַוָּוהּ, וְאָרְחָא רֵיחָא דְּזוּהֲמָא, וְאִינּוּן מַיִין מִתְהַפְּכִין לְחִוְיָא בִּמְעָהָא, בְּמָה דְּקִלְקְלָה אִתְפְּסַת, וְאִתְחַזֵּי קְלָנָא לְכֹלָּא, וְהָא אוּקְמוּהָ חַבְרַיָּיא.

Transliteration

Translation

Come and see, If the wife was acquitted, these waters entered her and turned out to be sweet. They cleansed her and stayed there until she conceived. As soon as she became pregnant, the waters would beautify the embryo within her, which would result in a handsome and clean child, thoroughly unblemished. If she was not CLEARED, then these waters entered her and she got the offensive odor OF THE SNAKE, and these waters would turn into a snake within her. The impairment that she caused affected her. THAT IS: "HER BELLY SHALL SWELL, AND HER THIGH SHALL FALL AWAY" (BEMIDBAR 5:21). And her shame is apparent to all, as our friends have explained.

chanoch's Commentary

IF innocent the woman returns to her husband and there is greater peace between them because his suspicion is relieved. She has a healthy beautiful son. If she is not innocent she died in a horrible manner indicated by her belly would swell and cover her thigh until her belly bursts open. This also happens to the guilty man who was participating with her in the adultery. In my opinion, this happens today with the reality of some peoples bellies grow and sag causing many health problems. The spiritual cause of this is adultery in a woman and sleeping with a woman from the other nations in a man. This is my opinion.

Pasook 74. from the Zohar Sulam Commentary on Parasha Naso

ת"ח, כָּל אִינּוּן נְשֵׁי עָלְמָא, בְּאַתְרַיְיהוּ קַיְימֵי וְאִתְדָּנוּ, וע"ד הַהוּא אֲתָר מַמָּשׁ דְּאִינְהוּ קַיְימֵי, בֵּיהּ אִתְדָנוּ. זַכָּאָה חוּלָקֵהוֹן דְּיִשְׂרָאֵל, דְקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ, וּבָעֵי לְדַכְּאָה לְהוּ.

Transliteration

Translation

Come and see, All the wives in the world are then judged wherever they are, FROM THESE WATERS THAT THE SOTA DRANK. Therefore, from that exact spot from where they stem, MALCHUT OF WHICH THE WOMEN ARE BRANCHES, they are judged BECAUSE MALCHUT JUDGES THEM. Praised is the lot of Yisrael whom the Holy One, blessed be He, favored and wished to purify.

chanoch's Commentary

This is an amazing revelation. Every woman is evaluated when any women drinks the waters of sotah. Contemplate this well and consider how this applies to men being connected to each other as well.

Pasook 75. from the Zohar Sulam Commentary on Parasha Naso

ר' חִזְקִיָּה פָּתַח, אֶשְׁתְּךָ כְּגֶפֶן פּוֹרִיָּה וְגוֹ', מַה גֶּפֶן לָא מְקַבֵּל עָלֵיהּ אֶלָּא מִדִּידֵיהּ, כַּךְ אִתְּתָא דְּיִשְׂרָאֵל, קַיְּימָא בְּהַאי גַּוְונָא, דְּלָא מְקַבְּלָא עָלָהּ אֶלָּא הַהוּא בַּר זוּגָהּ. כְּשַׁפְּנִינָא דָּא, דְּלָא מְקַבְּלָא אֶלָּא הַהוּא בַּר זוּגָהּ. וע"ד כְּגֶפֶן פּוֹרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ. מַהוּ פּוֹרִיָּה. כד"א פּוֹרֶה רֹאשׁ. פּוֹרִיָּה: פּוֹרַחַת, דְּאַפִּיקַת עֲנָפִים לְכָל סִטְרָא. וְאָן. בְּיַרְכְּתֵי בֵיתֶךָ, וְלָאו לְבַר בְּשׁוּקָא, בְּגִין דְּלָא תֵּיתֵי לְשַׁקְּרָא בִּבְרִית עִלָּאָה.

Transliteration

Translation

Rabbi Chizkiyah opened the discussion with the verse: "Your wife shall be like a fruitful vine..." (Tehilim 128:3). Just as a grapevine does not crossbreed with other kinds but just of its own sort, a wife in Yisrael stands in the same ranks in that she will not accept anyone except her mate, like the dove that accepts only her mate. Therefore, "like a fruitful vine in the recesses of your house." What meaning is indicated by "fruitful (Heb. poriyah)"? It refers to that which is said: "that bears (Heb. poreh) gall" (Devarim 29:17). Fruitful means that it blooms and sprouts branches in every direction. And where does it take place? "In the recesses of your house" and not out in the marketplace, because she will not be false to the supernal covenant.

chanoch's Commentary

This pasuk seems to be clear as written yet it is possible that it is indicating that the children from a righteous woman and husband may not always be positive. If this negative child is drawn it is an indication that the child needs significant help to follow a proper path. The help of a righteous mother in Israel.

Pasook 76. from the Zohar Sulam Commentary on Parasha Naso

וּשְׁלֹמֹה אָמַר, הָעוֹזֶבֶת אַלּוּף נְעוּרֶיהָ וְאֶת בְּרִית אֱלֹהֶיהָ שָׁכֵחָה. מַאן בְּרִית אֱלֹֹהֶיהָ. הַהוּא אֲתָר דְּאִקְרֵי בְּרִית. וְהִיא אִתְקַשְּׁרָא בֵּיהּ, בְּגִין כַּךְ בְּיַרְכְּתֵי בֵיתֶךָ.

Transliteration

Translation

And Solomon said: "Who forsakes the friend of her youth, and forgets the covenant of her Elohim" (Mishlei 2:17). What is "the covenant of her Elohim"? It refers to the place of the covenant, THAT IS YESOD, where she was attached. Therefore, it is written: "In the recesses (thighs) of your house."

chanoch's Commentary

i do not understand this pasuk.

Pasook 77. from the Zohar Sulam Commentary on Parasha Naso

א"ר חִזְקִיָּה, תּוּנְבָא לֵיתֵי עַל הַהוּא בַּר נָשׁ, דְּשָׁבַק לְאִנְתְּתֵיהּ דְּתִתְחַזֵי מִשַׂעֲרָא דְּרֵישָׁה לְבַר. וְדָא הוּא חַד מֵאִינּוּן צְנִיעוּתָא דְּבֵיתָה. וְאִתְּתָא דַּאֲפִּיקַת מִשַׂעֲרָא דְּרֵישָׁה לְבַר, לְאִתְתַּקְּנָא בֵּיהּ, גָּרִים מִסְכְּנוּתָא לְבֵיתָא. וְגָרִים לִבְנָהָא דְּלָא יִתְחַשְּׁבוּן בְּדָרָא. וְגָרִים מִלָּה אַחֲרָא דְּשַׁרְיָא בְּבֵיתָא. מַאן גָּרִים דָּא. הַהוּא שַׂעֲרָא דְּאִתְחֲזֵי מֵרֵישָׁהּ לְבַר. וּמַה בְּבֵיתָא הַאי, כ"ש בְּשׁוּקָא, וכ"ש חֲצִיפוּתָא אַחֲרָא. ובג"כ אֶשְׁתְּךָ כְּגֶפֶן פּוֹרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ.

Transliteration

Translation

Rabbi Chizkiyah said a shudder shall envelop any man that allows his wife to let the hair of her head be seen, which is one of the household modesties. A wife who exposes her hair outside to show her beauty causes destitution to visit upon the house. She causes her sons to be undistinguished in that generation and she incurs sickness upon the house, THAT IS LEPROSY. What is the root of all these? It is the hairs of her head that were seen outside. This is impudence if this happens within the house, and certainly even more so if it is in a public place. Therefore, it is written: "YOUR WIFE SHALL BE like a fruitful vine in the recesses of your house."

chanoch's Commentary

It seems to me that this pasuk designed to instill fear in women to be careful not to display their beauty which the Zohar is indicating is a women's hair.

Pasook 78. from the Zohar Sulam Commentary on Parasha Naso

אָמַר ר' יְהוּדָה, שַׂעֲרָא דְּרֵישָׁא דְּאִתְּתָא דְּאִתְגַּלְיָיא, גָּרִים שַׂעֲרָא אַחֲרָא לְאִתְגַּלְיָיא, וּלְאַפְגְּמָא לָהּ. בְּגִין כַּךְ, בַּעְיָא אִתְּתָא דַּאֲפִילּוּ טְסִירֵי דְּבֵיתָא, לָא יֶחֱמוּן שַׂעֲרָא חַד מֵרֵישָׁא, כ"ש לְבַר.

Transliteration

Translation

Rabbi Yehuda said: The hairs on the head of a woman that were exposed cause another kind of hair to be exposed, MEANING THE POWERS OF THE OTHER SIDE THAT PERMEATE THE HAIR and impair her. Therefore, a woman should be careful that none of her hair is visible even to the beams of her house, and all the more so outside.

chanoch's Commentary

Hair is an antenna for the energy of judgment which is related to the other side. When hair is concealed so is the negative system. When revealed so is the negative system which causes impairment to that human being. Since a women is more connected to desire than is a man her hair is a stronger antenna for judgment energy.

Pasook 79. from the Zohar Sulam Commentary on Parasha Naso

ת"ח, כְּמָה בִּדְכוּרָא שַׂעֲרָא הוּא חוּמְרָא דְּכֹלָּא, הָכִי נָמֵי לְנוּקְבָּא. פּוּק חָמֵי, כַּמָה פְּגִימוּ גָּרִים הַהוּא שַׂעֲרָא דְּאִתְּתָא. גָּרִים לְעֵילָּא, גָּרִים לְתַתָּא, גָּרִים לְבַעְלָהּ דְּאִתְלַטְּיָיא, גָּרִים מִסְכְּנוּתָא, גָּרִים מִלָּה אַחֲרָא בְּבֵיתָא, גָּרִים דְּיִסְתְלִק חַשִׁיבוּתָא מִבְּנָהָא. רַחֲמָנָא לִישֵׁזְבוּן, מֵחֲצִיפוּ דִּלְהוֹן.

Transliteration

Translation

Come and see: Just like by a man, the hair causes the harshest things, BECAUSE THEY ARE JUDGMENTS, so it is by a woman. Look how many misfortunes the hair of a woman causes, they incur above and they incur below. They cause her husband to be cursed and they incur poverty. They cause another thing in the house, MEANING LEPROSY. They prevent her sons from achieving positions of importance. Let the Merciful One save us from their impudence.

chanoch's Commentary

This verse is clear as written. The only aspect not clear to me is "who is meant by their impudence".

Pasook 80. from the Zohar Sulam Commentary on Parasha Naso

וע"ד, בַּעְיָא אִתְּתָא לְאִתְכַּסְּיָיא, בְּזִיווֹתֵי דְּבֵיתָא. וְאִי עַבְדַּת כֵּן מַה כְּתִיב, בָּנֶיךָ כִּשְׁתִילֵי זֵיתִים. מַהוּ כִּשְׁתִילֵי זֵיתִים. מַה זַיִת דָּא, בֵּין בְּסִתְוָוא, בֵּין בְּקַיְיטָא, לָא אִתְאֲבִידוּ טַרְפּוֹי, וְתָדִיר אִשְׁתְּכַח בֵּיהּ חֲשִׁיבוּת יַתִיר עַל שְׁאַר אִילָנִין. כַּךְ בְּנָהָא יִסְתַּלְּקוּן בַּחֲשִׁיבוּ עַל שְׁאַר בְּנֵי עָלְמָא. וְלֹא עוֹד אֶלָּא דְּבַעְלָהּ מִתְבָּרֵךְ בְּכֹלָּא, בְּבִרְכָאן דִּלְעֵילָּא, בְּבִרְכָאן דִּלְתַּתָּא, בְּעוּתְרָא, בִּבְנִין, בִּבְנֵי בְּנִין. הה"ד הִנֵּה כִּי כֵן יְבוֹרַךְ גָּבֶר יְרֵא יְיָ'. וּכְתִיב יְבָרֶכְךָ ה' מִצִּיּוֹן וּרְאֵה בְּטוּב יְרוּשָׁלָיִם כֹּל יְמֵי חַיֶּיךָ וּרְאֵה בָּנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל. רעיא מהימנא

Transliteration

Translation

Therefore, a woman should be covered even in the inside corners of her home. If she adheres to this, it is written: "Your children like olive plants" (Tehilim 128:3). What does it mean "like olive plants"? Just as an olive tree does not lose its leaf cover in winter or summer and always has more value than the rest of the trees, so should her sons elevate in respect over the rest of the people. Her husband will also be blessed in everything, with the blessings above and with the blessings below, with wealth, children and grandchildren. This is what is meant by: "Behold, thus shall the man be blessed who fears Hashem. Hashem shall bless you out of Zion: and you shall see the good of Jerusalem all the days of your life. And you shall see your children's children, and peace upon Yisrael" (Ibid. 4-5).

chanoch's Commentary

This pasuk is telling about the Blessings that accrue to the family that has a women who covers her hair as described in the Halacha.

A Synopsis

Elijah continues the discussion about the laws of sota and about the jealousy of the evil inclination He says that when Yisrael desecrates the Torah God sends them into exile, through which experience they become cleansed and purified and refined. At the last redemption Yisrael will be tested like they were at the waters of Marah. Elijah says that in the future the children of Yisrael will leave the exile with mercy because they will taste from the Tree of Life that is the book of the Zohar.

Pasook 81. from the Zohar Sulam Commentary on Parasha Naso

אֵלִיָּהוּ, קוּם אַפְתַּח עַמִּי בְּפִקּוּדִין, דְּאַנְתְּ הוּא עוֹזֵר לִי, בְּכָל סִטְרָא. דְּהָא עֲלָךְ אִתְּמַר בְּקַדְמֵיתָא, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן. וּבֶן אַהֲרֹן וַדַּאי אִיהוּ אָח דִּילִי, אָח לְצָרָה יִוָּלֵד.

Transliteration

Translation

Ra'aya Meheimna (the Faithful Shepherd)

Elijah, stand up and start talking with me about the precepts, since you are my help in everything. About you, it was first mentioned, "Pinchas, the son of Elazar, the son of Aaron the priest" (Bemidbar 25:11), AND PINCHAS IS ELIJAH. "The son of Aaron" assuredly is his brother, as "a brother is born for adversity" (Mishlei 17:17).

chanoch's Commentary

We learn a spiritual law in this pasuk. That brothers have an obligation to help each other in adverse times.

Pasook 82. from the Zohar Sulam Commentary on Parasha Naso

פָּתַח וְאָמַר, פִּקּוּדָא לָדוּן בְּדִינֵי סוֹטָה, הה"ד וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא וְגוֹ'. וַדַּאי רוּחַ טוּמְאָה מִתְּרֵין סִטְרִין אִשְׁתְּכַח, חַד בְּשִׁקְרָא, וְחַד בִּקְשׁוֹט. בְּגִין דָּא, בְּרוּחַ שִׁקְרָא וְקִנֵּא אֶת אִשְׁתּוֹ, וְהִיא לֹא נִטְמָאָה. וְתָנֵינָא, וְעָבַר עָלָיו וְגוֹ', וְקִנֵּא אֶת אִשְׁתּוֹ וְהִיא נִטְמָאָה.

Transliteration

Translation

He opened the discussion saying, It is a commandment to discuss the laws of a Sota, as written: "And the spirit of jealousy came upon him, and he be jealous..." (Bemidbar 5:14). Surely, a spirit of uncleanness exists on both sides, one false and one true. Therefore, in the spirit of falseness, "And he be jealous of his wife, and she be not defiled" (Ibid.) and the second: "And the spirit of jealousy came upon him...and she be defiled" (Ibid.).

chanoch's Commentary

Even to suspect a wife of adultery is an indication of a spiritual fall, since suspecting is an indication of separation between what is meant to be one from two.

Pasook 83. from the Zohar Sulam Commentary on Parasha Naso

וְכִי אִית קוּשְׁטָא בְּרוּחַ מִסְאֲבָא. אֶלָּא בְּבַר נָשׁ מִסִּטְרָא דְּאִילָנָא דְּטוֹב וָרָע, תַּמָּן יֵצֶר הָרָע, נָחָשׁ. בְּזִמְנָא דְּאִית לב"נ אִתְּתָא שַׁפִּירָא, בְּכָל עוֹבָדִין טָבִין, דְּאִתְּמַר בָּהּ אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ. יֵצֶר הָרָע אִית לֵיהּ קִנְאָה, כְּגַוְונָא דְּאַשְׁכַּחְנָא דְּקַנֵּי אָדָם עַל אִנְתְּתֵיהּ, עַד דְּפַתֵּי לָהּ, וְגָרַם לָהּ מִיתָה. וּלְזִמְנִין שַׁלִּיט עָלָהּ בְּחוֹבִין, וּמְסָאַב לָהּ, וְהָא אִתְעָבֵידַת נְבֵלָה.

Transliteration

Translation

HE ASKS: Could there possibly be any truth in a spirit of uncleanness? HE RESPONDS: It is because in a man, who stems from the tree of good and evil, there exists the Evil Inclination, the snake. When a man has a beautiful wife, WHICH IS THE SOUL, in all her good deeds, it is said, "A virtuous woman is a crown to her husband" (Mishlei 12:4). The Evil Inclination is jealous, as we have found that THE SNAKE was jealous of Adam because of his wife, so it seduced her and caused her to die. Sometimes it dominates her through sins and defiles her, and she becomes a carcass.

chanoch's Commentary

A tool of Satan which is also a trait of Satan is jealousy. When the verse says carcass it is describing a body without a soul. This does not mean she is dead in the physical world.

Pasook 84. from the Zohar Sulam Commentary on Parasha Naso

וְיֵצֶר הָרָע, מִסִּטְרָא דִּימִינָא, דִּילֵיהּ, דַּרְגָּא דְּיִשְׁמָעֵאל, אִתְקְרֵי נָחָשׁ. וּמִסִּטְרָא דִּשְׂמָאלָא, דַּרְגֵּיהּ דְּעֵשָׂו סָמָאֵ"ל, אִתְקְרֵי כֶּלֶב, מְמָנָא דְּגֵיהִנָּם דְּצוֹוֵחַ הַב הַב, הֲדָא הוּא דִּכְתִּיב לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב, וּבִרְעוּתָא דִּילֵיהּ לְמֵיכַל נִשְׁמְתָא מִסְאֲבָא, בְּנוּרָא דִּילֵיהּ, גֵּיהִנָּם. וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ בִּקְשׁוֹט, וְהִיא נִטְמָאָה.

Transliteration

Translation

The Evil Inclination on its right side, that is the rank of Ishmael, is called the snake. From the left side, which is the rank of Esau, who is Samael, it is called a dog that is appointed over Gehenom - that barks - hav hav (arf arf), as written: "The leech has two daughters, crying, Give, give (Heb. hav, hav)" (Mishlei 30:15). It wishes to burn the soul that was made unclean with its fire in Gehenom. That is what is meant by: "And the spirit of jealousy came upon him, and he be jealous of his wife" truthfully, "and she be defiled." SOMETIMES, HE FALSELY ACCUSES HER BECAUSE SHE WAS NOT DEFILED.

chanoch's Commentary

This pasuk indicates that the husband who suspects his wife of adultery is listening to the Satan.

Pasook 85. from the Zohar Sulam Commentary on Parasha Naso

וּבְגִינָהּ אִתְּמַר, וּבַת אִישׁ כֹּהֵן, דָּא מִיכָאֵל, כִּי תֵּחֵל לִזְנוֹת אֶת אָבִיהָ הִיא מְחַלֶּלֶת בָּאֵשׁ תִּשָּׁרֵף. וְתַמָּן אִתּוֹקְדַת הַהִיא זוּהֲמָא, וְאִתְלַבְּנַת אִיהִי מִנֵּיהּ, כַּכֶּסֶף דְּאִתְלָבַּן בְּנוּרָא, וְהַהִיא עוֹפֶרֶת דְּזוּהֲמָא אִתּוֹקַד, וְאִתְעָבֵיד עָפָר, וְאִתְאֲבִיד.

Transliteration

Translation

And for her, it was said, "And the daughter of any priest," who is Michael, WHICH DENOTES CHESED, AND THE SOUL IS HIS DAUGHTER. When she "profanes herself by playing the harlot, she profanes her father: she shall be burnt with fire" (Vayikra 21:9). There the filth is destroyed and she purifies herself of it, just as silver that purifies in fire - and lead, which is the refuse, is burnt, becomes dust and is lost.

chanoch's Commentary

This poetic imagery is real and is what happens to women of the Children of Israel in Gehinom if they "play the harlot" physically. It also applies to any soul male or female who profanes herself. This is my opinion.

Pasook 86. from the Zohar Sulam Commentary on Parasha Naso

כְּגַוְונָא דָּא בְּיִשְׂרָאֵל, כַּד אִינּוּן מְחַלְּלִין אוֹרַיְיתָא, קוּדְשָׁא בְּרִיךְ הוּא יֵיעוּל לוֹן בְּגָלוּתָא דִּבְנֵי עֵשָׂו וּבְנֵי יִשְׁמָעֵאל, תְּחוֹת שִׁעְבּוּדָא דִּלְהוֹן, דְּדַרְגַּיְיהוּ כֶּלֶ"ב וְנָחָ"שׁ, וְאִתְּדָנוּ תַּמָּן, וּבְהוֹן יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצוֹרְפוּ כִּצְרוֹף הַכֶּסֶף וְכִבְחוֹן הַזָּהָב, הה"ד וּצְרַפְתִּים כִּצְרֹף אֶת הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת הַזָּהָב, עַד דְּיִתְקַיֵּים בְּהוּ, אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ.

Transliteration

Translation

It is the same with Yisrael. When they desecrate the Torah, the Holy One, blessed be He, sends them into exile among the children of Esau and the children of Ishmael under their servitude, whose rank is of the dog and the snake, and they are punished there. Through them, they become cleared and purified and refined like the refinement of silver and the trying of gold. This is what is said: "And will refine them as silver is refined, and will try them as gold is tried" (Zecharyah 13:9) until this would hold true about them: "Though your sins be like scarlet, they shall be as white as snow" (Yeshayah 1:18).

chanoch's Commentary

In my opinion, this verse by Isaiah is explained by realizing scarlet represents the desire to receive for oneself alone and white represents the desire to receive in order to share. this is describing the movement and change of the soul from the left side of the left column to the right side of the left column.

Pasook 87. from the Zohar Sulam Commentary on Parasha Naso

וְאִילָנָא דְּטוֹב וָרָע, בְּגִינֵיהּ אִתְּמַר, וַיּוֹרֵהוּ יְיָ' עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם וְגוֹ'. בְּגִין דַּהֲווֹ יִשְׂרָאֵל עִם עֵרֶב רַב, כֻּלְּהוּ הֲווֹ אִילָנָא דְּטוֹב וָרָע, וְעַל דָּא, חֶצְיוֹ מָתוֹק מִסִּטְרָא דִּימִינָא. וְחֶצְיוֹ מַר, מִסִּטְרָא דִּשְׂמָאלָא. וּבְזִמְנָא דְּעֵרֶב רַב הֲווֹ מַחֲטִיאִין לוֹן לְיִשְׂרָאֵל, הֲוֵי כְּאִילּוּ הֲווֹ כֻּלְּהוּ מִסִּטְרָא דְּרָע. וּמַיָא אִתְהַדְרָא כֻּלְּהוּ מְרִירִין, כְּהַהוּא עֵץ מַר בְּמַיָּא, הה"ד וַיָבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתּוֹת מַיִם מִמָּרָה כִּי מָרִים הֵם.

Transliteration

Translation

It is written of the Tree of Good and Evil: "And Hashem showed him a tree, which when he had cast it into the waters, the waters were made sweet..." (Shemot 15:25). Since Yisrael were INTERMINGLED with the mixed multitudes, they were all of the Tree of Good and Evil. Therefore, it is half sweet from the right side and half bitter from the left side. When the mixed multitude caused Yisrael to sin, it was as if all were on the Evil Side. CONSEQUENTLY, the waters returned to their bitter state like the tree that was THROWN into the water. This is what is meant by: "And when they came to Marah, they could not drink of the waters of Marah, for they were bitter" (Shemot 15:23).

chanoch's Commentary

The children of Israel were bitter within themselves. This is hinting that we can actually transform poisened and bitter natural resources to be healthy and good for us using mind over matter consciousness.

Pasook 88. from the Zohar Sulam Commentary on Parasha Naso

וְהַאי עֵץ מַר, אִיהוּ כְּגַוְונָא דְּנִסְיוֹנָא דְּסוֹטָה, אִי סָטַת תְּחוֹת בַּעְלָהּ, אִינּוּן מַיִין דְּאַשְׁקְיָּין לָהּ אִתְהֲדָרוּ מְרִירִין, וּבְהוֹן וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵיכָהּ, וְאִי לָא סָטַת מַה כְּתִיב, וְנִקְּתָה וְנִזְרְעָה זָרַע, וְאוֹלִידַת בַּר. אוֹף הָכָא וַיִמְתְּקוּ הַמָּיִם.

Transliteration

Translation

The bitter tree THAT HE THREW INTO THE WATER was similar to the test of a wife suspected of adultery. If she indeed deviated from her husband, the waters which she had to drink turned bitter, and because of them, "her belly shall swell, and her thigh shall fall away" (Bemidbar 5:27). If she did not deviate, it is written: "Then she shall be free, and shall conceive seed" (Ibid. 28) and give birth to a son. Here too, "the waters were made sweet."

chanoch's Commentary

In the fires of Gehinom.

Pasook 89. from the Zohar Sulam Commentary on Parasha Naso

כְּגַוְונָא דָּא, יִתְעֲבִיד לְנַסְּאָה לוֹן לְיִשְׂרָאֵל בְּפוּרְקָנָא בַּתְרַיְיתָא, הה"ד יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים, דְּאִינּוּן מִסִּטְרָא דְּטוֹב, וְקַיְימִין בְּנִסְיוֹנָא. וְהִרְשִׁיעוּ רְשָׁעִים אִינּוּן מִסִּטְרָא דְּרַע, וְיִתְקַיֵּים בְּהוֹן וְאֶל אַדְמַת יִשְׂרָאֵל לֹא יָבֹאוּ וְקָטִיל לוֹן.

Transliteration

Translation

In the same manner, Yisrael will be tested in the last redemption. This is what is meant by: "Many shall purify themselves, and make themselves white" (Daniel 12:10), who are from the good side and who pass the test. "But the wicked shall do wickedly" (Ibid.), because they are from the Evil Side and by them, it will be fulfilled: "Neither shall they enter into the land of Yisrael" (Yechezkel 13:9). And he kills them.

chanoch's Commentary

While unnerving this pasuk is clear as written essentially after all of the previous verses.

Pasook 90. from the Zohar Sulam Commentary on Parasha Naso

וְהַמַשְׂכִּילִים יָבִינוּ, מִסִּטְרָא דְּבִינָה, דְּאִיהוּ אִילָנָא דְּחַיֵּי, בְּגִינַיְיהוּ אִתְּמַר, וְהַמַשְׂכִּילִים יַזְהִירוּ כְּזוֹהַר הָרָקִיעַ בְּהַאי חִבּוּרָא דִּילָךְ דְּאִיהוּ סֵפֶר הַזֹּהַר, מִן זוֹהֲרָא דְּאִימָא עִלָּאָה תְּשׁוּבָה. בְּאִלֵּין לָא צָרִיךְ נִסָּיוֹן, וּבְגִין דַּעֲתִידִין יִשְׂרָאֵל לְמִטְעַם מֵאִילָנָא דְּחַיֵּי, דְּאִיהוּ הַאי סֵפֶר הַזֹּהַר, יִפְּקוּן בֵּיהּ מִן גָּלוּתָא בְּרַחֲמֵי. וְיִתְקַיֵּים בְּהוֹן, יְיָ' בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר.

Transliteration

Translation

"But the wise shall understand" (Daniel 12:10), since they are from the side of Binah, which is the Tree of Life. For them, it was said, "And they who are wise shall shine like the brightness of the firmament" (Ibid. 3) with your composition, OF RABBI SHIMON BAR YOCHAI, which is the book of the Zohar, from the light of the supernal Ima CALLED repentance. They do not require a test and, because Yisrael in the future will taste from the Tree of Life, which is this book of the Zohar, they will leave the exile with mercy. It will hold true about them that "so Hashem did lead him, and there was no strange El with him" (Devarim 32:12).

chanoch's Commentary

Thankfully the study of Zohar means that we do not need to be tested. This is the aspect of mercy. Appreciate this merit we have to be involved with the Zohar.

Sota - Wife Suspected of Adultery - sec5

Zohar Naso - Section 5 -

Zohar Sulam Commentary on Parasha Naso Section 5

SYNOPSIS:

THE RELEVANCE OF THE PASSAGE:

Inquiries

Kabbalah Sources