Zohar Va'Etchanan Section 5 - "You Stand by Me"

It is recommended to read / scan / study the section prior to reading the Synopsis.

Zohar Commentary from Va'Etchanan Section 5 on the Parasha Va'Etchanan

SYNOPSIS:

The rabbis examine the scripture that tells of Moses' admonitions to Yisrael where he reminds them that God spoke to them out of the midst of the fire and that they heard the voice of the words. The people heard the words but saw no form, and we learn that "a form" is an inner voice, namely Binah. Rabbi Elazar talks about the second Torah, Deuteronomy, that Moses spoke himself. He analyzes all the voices, the inner voice, the outer voice and the voice of the words, and the words and the speech that came out and spoke from within the fire. We learn that Yisrael did not want to hear directly from God but only through Moses; this weakened the power of Moses and the power of Malchut. Lastly Rabbi Elazar says that if a person does a wicked deed but has no evil intention he is not punished.

Pasook 18. from the Zohar Commentary on Parasha Va'Etchanan

וַיְדַבֵּר יְיָ' אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים וְגוֹ'. א"ר אֶלְעָזָר, הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, קוֹל דְּבָרִים, מַאי קוֹל דְּבָרִים. אֶלָּא קוֹל דְּאִקְרֵי דִּבּוּר, דְּכָל דִּבּוּרָא בֵּיהּ תַּלְיָא. וְע"ד כְּתִיב, וַיְדַבֵּר ה' אֲלֵיכֶם, דְּהָא דִּבּוּר בַּאֲתָר דָּא תַּלְיָא, לְהַאי אִקְרֵי קוֹל דְּבָרִים.

"And Hashem spoke to you out of the midst of the fire. You heard the voice of the words..." (Devarim 4:12). Rabbi Elazar said, We have to examine this verse. IT SAYS "the voice of the words." What does that mean? AND HE ANSWERS that IT MEANS voice is considered speech, since every speech comes from it. THE VOICE IS ZEIR ANPIN AND SPEECH IS MALCHUT, BUT SINCE WORDS COME FROM VOICE, MALCHUT IS CALLED "THE VOICE OF THE WORDS." Hence it is written, "And Hashem spoke to you OUT OF THE MIDST OF THE FIRE," since speech comes from that place, MALCHUT THAT IS CALLED FIRE. And it, MALCHUT, is called "the voice of the words."

chanoch adds: Speech or Malchut is a place of fire which means judgment. How does one avoid judgment if one is not completely positive? By speaking words of Torah with passion. Passion is the idea of fire. Doing something without passion is not a positive action. If you do not feel strongly about something do not do it.

Pasook 19. from the Zohar Commentary on Parasha Va'Etchanan

אַתֶּם שׁוֹמְעִים, דִּשְׁמִיעָה לָא תַּלְיָא אֶלָּא בְּהַאי. בְּגִין דִּשְׁמִיעָה בְּדִבּוּר תַּלְיָא. וּבג"כ אַתֶּם שׁוֹמְעִים. וְהָא אוֹקְמוּהָ, וְרָצַע אֲדוֹנָיו אֶת אָזְנוֹ בַּמַּרְצֵעַ, בְּגִין דְּפָגִים אַתְרָא דְּאִקְרֵי שְׁמִיעָה, וְהוּא דִּבּוּר וְהוּא שְׁמִיעָה.

"You heard," since hearing depends on it, ON MALCHUT, since hearing comes from speech. Hence IT IS WRITTEN, "You heard." This has already been explained. "and his master shall bore his ear through with an awl" (Shemot 21:6), because he blemished that place called hearing, which means both words and hearing.

chanoch's Commentary

Hearing is a reaction to some outside event or action of some sort. The wind blowing, words being spoken, the fire engine driving by, and many other things. We hear is to react. Reactions are always negative and can be controlled. When one listens with intent one has changed the reaction to a proaction.

Pasook 20. from the Zohar Commentary on Parasha Va'Etchanan

קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים וּתְמוּנָה אֵינְכֶם רוֹאִים. מַאי וּתְמוּנָה. כד"א וּתְמוּנַת יְיָ' יַבִּיט. ד"א וּתְמוּנָה, דָּא קוֹל פְּנִימָאָה, דְּלָא הֲוָה מִתְחֲזֵי כְּלַל. זוּלָתִי קוֹל, דָּא קוֹל אַחֲרָא דְּקָאַמְרָן. וּתְמוּנָה, אֲמַאי אִקְרֵי הָכִי. בְּגִין דְּכָל תִּקּוּנָא דְּגוּפָא מִינֵּיהּ נָפְקָא.

"You heard the voice of the words, but saw no form." HE ASKS, What is a form, AND ANSWERS, It resembles "and the similitude of Hashem does he behold" (Bemidbar 12:8), WHICH IS MALCHUT. THIS WAS SAID TO PRAISE MOSES, WHO USED TO LOOK AT THE SHINING MIRROR, WHICH IS ZEIR ANPIN, AND HENCE, "THE SIMILITUDE OF HASHEM DOES HE BEHOLD," WHICH IS MALCHUT THAT REVEALS YUD HEI VAV HEI. According to another explanation, "a form" is an inner voice, NAMELY BINAH, which was not visible at all, NOT EVEN TO MOSES; "only a voice" (Devarim 4:12) refers to another EXTERNAL voice, as we said, NAMELY MALCHUT CALLED "THE VOICE OF THE WORDS." And why is BINAH called a form (or: 'similitude')? HE ANSWERS, Because it manifests the body, WHICH IS ZEIR ANPIN CALLED BODY, THAT IS, THE FORM OF THE SIX EXTREMITIES, THE TWELVE BORDERS AND SEVENTY BRANCHES, ETC. which comes out from it, FROM BINAH.

chanoch's Commentary

Form and Essence is body and soul. Our emotions rest or originate in our body. Emotions are based on chemicals within our bodies. Sometimes we call these chemicals hormones. Emotions just are - they happen - they do not need to be rationalized. Yet human beings feel the need to justify themseles. This is what leads to strong negativity. If one learns to feel without justification one remains closer to HaShem.

Pasook 21. from the Zohar Commentary on Parasha Va'Etchanan

וְאִי תֵּימָא אַחֲרָא אִקְרֵי הָכִי נָמֵי. אִין. דְּהַאי אַחֲרָא תִּקּוּנָא דִּלְתַתָּא מִינֵּיהּ נָפְקָא, וּבג"כ, ה' עִלָּאָה ה' תַּתָּאָה, ה' עִלָּאָה, קוֹל גָּדוֹל וְלָא יָסָף, דְּלָא פַּסְקֵי מַבּוּעֵי לְעָלְמִין, וְכָל אִינּוּן קוֹלוֹת תַּמָּן אִשְׁתְּכָחוּ כַּד אִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל. וְכֺלָּא נָפְקָא מֵהַהוּא קוֹל פְּנִימָאָה דְּכֺלָּא, בְּגִין דְּבֵיהּ תַּלְיָא מִלְּתָא.

You may argue that another, NAMELY MALCHUT, is also named thus, A FORM. WHY IS IT CALLED A FORM? HE ANSWERS, It is so, for the other one IS ALSO CALLED A FORM, BECAUSE the lower manifestations IN BRIYAH, YETZIRAH AND ASIYAH emerge from it. For that reason BINAH AND MALCHUT ARE CALLED supernal Hei and lower Hei BECAUSE THEY ARE EQUAL. The supernal Hei IS THE SECRET OF, "a great voice which was not heard again" (Devarim 5:19), since its founts never stop flowing, BECAUSE IT IS WITH ABA, CHOCHMAH, IN A NEVER-ENDING UNION. All these voices were there when the Torah was given to Yisrael, THE SECRET OF THE SEVEN VOICES OF ZEIR ANPIN. They all came out from the inner voice above all, WHICH IS BINAH, since everything is suspended from it AS THEY EMANATED FROM BINAH.

chanoch's Commentary

In Hebrew Meditation we speak of the still small voice within. This is Binah. Why is it not Chochmah? Because Chochmah manifests in Binah. All communication comes through Binah. Yet Binah and Chochmah are always unified and never separated.

Pasook 22. from the Zohar Commentary on Parasha Va'Etchanan

הַאי דְּאִקְרֵי מִשְׁנֵה תּוֹרָה, מֺשֶׁה מִפִּי עַצְמוֹ אַמָרָן. וְהָא אוֹקִימְנָא מִלָּה. אֲמַאי הָכִי. אֶלָּא חָכְמָה עִלָּאָה, כְּלָלָא דְּאוֹרַיְיתָא אִתְקְרֵי, וּמִנָהּ נָפְקָא כֺּלָּא, בְּהַהוּא קוֹל פְּנִימָאָה. לְבָתַר מִתְיַשְּׁבָא כֺּלָּא וְאִתְאֲחָד, בַּאֲתָר דְּאִקְרֵי עֵץ הַחַיִּים, וּבֵיהּ תַּלְיָא כְּלַל וּפְרָט, תּוֹרָה שֶׁבִּכְתָּב ושבע"פ, וְהוּא אִקְרֵי תּוֹרָה וּמִשְׁנֵה תּוֹרָה. בְּקַדְמֵיתָא גְּבוּרָה דְּלָא פָּסִק, וְהַשְׁתָּא כֺּלָּא כַּחֲדָא. בג"כ הָכָא בְּאִלֵּין י' הַדִּבְּרוֹת, כֺּלָּא רָשִׁים בְּוָא"ו, וְלֺֹא תִּנְאָף, וְלֺֹא תִּגְנוֹב, וְלֺֹא תַעֲנֶה, וְלֺֹא תַחְמוֹד, וְלֺֹא תִתְאַוֶּה, וְהָא אוֹקְמוּהָ.

Moses spoke from himself the words of Deuteronomy (lit. 'the second Torah'). This has already been explained. HE ASKS why it is so AND ANSWERS, Supernal Chochmah is called the embodiment of the Torah, from which everything comes out into the inner voice, WHICH IS BINAH. Afterwards, everything is settled and becomes attached to the place called the Tree of Life, WHICH IS ZEIR ANPIN CALLED MOSES. The general and the particular come from it, namely the Written Torah, WHICH IS ZEIR ANPIN CALLED GENERAL, and the Oral Torah, WHICH IS MALCHUT CALLED PARTICULAR. They are also called the Torah and the second Torah. ZEIR ANPIN IS CALLED TORAH AND MALCHUT IS CALLED THE SECOND TORAH. IT WAS THEREFORE SAID THAT MOSES, WHO IS ZEIR ANPIN, SPOKE THE SECOND TORAH, WHICH IS MALCHUT, FROM HIMSELF, NAMELY, IT EMANATED FROM MOSES. At first, THE FIRST SET OF TEN COMMANDMENTS CAME OUT from uninterrupted Gvurah, NAMELY FROM BINAH, OF WHICH IT IS SAID, "A GREAT VOICE WHICH WAS NOT HEARD AGAIN." Now, WITH THE SECOND SET OF TEN COMMANDMENTS IN THE SECOND TORAH THEY CAME OUT all together, THAT IS, FROM ZEIR ANPIN AND MALCHUT, ACCORDING TO THE PRINCIPLE THAT MOSES, ZEIR ANPIN, SPOKE THEM FROM HIMSELF. For that reason, all these ten commandments are spelled with Vav, in, "neither (Heb. ve) shall you commit adultery. Neither shall you steal. Neither shall you bear... Neither shall you covet...neither shall you desire" (Ibid. 17-18), AS VAV INDICATES ZEIR ANPIN.

chanoch adds: There are a lot of different vocabulary being uses. The Pasook is clear yet there is much more than its surface level. Please see my 5774 Va'Etchanan email. This will explain how these unfied aspect of the Vav's actually hint at the admonition from Moshe as well as its surface meaning of creating unity.

Pasook 23. from the Zohar Commentary on Parasha Va'Etchanan

אָמַר ר' יוֹסֵי, מַאי וְלֺֹא תִתְאַוֶּה, כֵּיוָן דִּכְתִּיב וְלֺֹא תַחְמוֹד, דְּהָא בְּהַאי סַגֵּי. א"ל, זַכָּאִין אִינּוּן מָארֵי קְשׁוֹט, חֲמִידָה חַד דַּרְגָּא. תַּאֲוָה דַּרְגָּא אַחֲרָא. חֲמִידָה: דְּאִי יָכִיל, אָזִיל לְמֵיסַב דִּילֵיהּ בְּגִין הַהִיא חֲמִידָה דְּנָקַט, אָזִיל לְמֶעְבַּד עוֹבָדָא. תַּאֲוָה: לָאו הָכִי, דְּהָא אֲפִילּוּ דְּלָא יִנְקוּט אוֹרְחָא לְמֵהַךְ אֲבַּתְרֵיהּ, וְהָא אוֹקְמוּהָ חַבְרַיָּיא.

Rabbi Yosi said, What is meant by, "neither shall you desire"? "Neither shall you covet" should suffice. He said to him, Blessed are the truly righteous. Coveting is one grade, desire another. Coveting MEANS that if he can, he will grab her, for the coveting that took him over will cause him to act. Desire is not so. Even when he will not take to following her, IT IS STILL CONSIDERED DESIRE. This has already been explained.

chanoch adds: This Pasook hints at consciousness. It is necessary to control our consciousness even our unconscious. Otherwise we experience chaos when we do not control our unconscious as well as our conscious. The Rabbi's stress action as this is called the world of action. The true meaning of this teaching is we must take action to control our unconscious. This is the first two steps of Binding by Striking.

Pasook 24. from the Zohar Commentary on Parasha Va'Etchanan

א"ל רַבִּי יוֹסֵי, אֲמַאי לָא כְּתִיב וְלֺֹא תִרְצַח, כְּהָנֵי אַחֲרִינֵי. א"ל בְּגִין דְּדַרְגָּא דְּדִינָא בִּגְבוּרָה תַּלְיָא, וְלָא בַּאֲתָר דְּרַחֲמֵי, בג"כ לֺֹא תִרְצַח לָא כְּתִיב בֵּיהּ וָא"ו. וּבְגִין דְּבַעְיָין ה' וָוִין אִתּוֹסָף וָא"ו וְלֺֹא תִתְאַוֶּה, דְּהָא בְּלֺֹא תִרְצַח לָא בָּעֵי לְמִשְׁרֵי וָא"ו, וְאִתּוֹסַף הָכָא.

Rabbi Yosi said to him, Why is not it written, 'Neither shall you murder' SPELLED WITH VAV like the others? He said to him, For the level OF MURDER is Judgment and comes from Gvurah THROUGH THE LEFT COLUMN instead of from the place of Mercy, WHICH IS ZEIR ANPIN CALLED VAV. Hence "You shall not murder" (Ibid. 17) is without Vav. Since five Vavs are needed, CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH AND HOD, Vav was added to "shall you covet," since in "You shall not murder" no Vav should dwell BECAUSE IT IS IN GVURAH. HENCE Vav was added here.

chanoch's Commentary

Do not murder is a Mitzvah that actually contains the energy to remove the Angel of Death. If one uses the phrase "Lo Tirzach" - לא תרצח which means "Do not kill/murder" as a "repetitive power phrase" one will remove death from thier life in all forms. It takes one additonal item to work. That is the Certainty that it will remove death. It is also good to intertwine the phrase with your Hebrew Letters of your Name as well. Here is an example using my own Name. חלנאותכרצח. This sequence can be pronounced with its root vowels and also used as a repetitive power phrase.

One additional item to discuss. Tirtzach has the meaning of both murder and kill. What is the difference? We will see the reason below in more detail. Essentially one must kill during war. That is usually young men going to war. The difference relates to age which also relates to spiritual levels of growth. In our generation, there is no difference. Someone at war will need to avoid killing unless he is attached himself. Someone at war needs to choose to not go to war. This can be a difficult decision that tests ones certainty in HaShem.

Pasook 25. from the Zohar Commentary on Parasha Va'Etchanan

שָׁמַע ר' פִּנְחָס דְּיָתִיב אֲבַּתְרֵיהּ, וּנְשָׁקֵיהּ. בָּכָה וְחָיִיךְ. אָמַר גּוּר אַרְיֵה, לֵית מַאן דְּקָאֵים קַמַּיְיהוּ, מַאן יָכִיל לְקַיְּימָא קַמֵּיהּ וַאֲבוּהָּ בְּעָלְמָא. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, וְזַכָּאָה חוּלָקִי בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי, דְּזָכֵינָא לְהַאי. עַל דָּא כְּתִיב, יִרְאוּ צַדִּיקִים וְיִשְׂמָחוּ.

Rabbi Pinchas, who sat behind RABBI ELAZAR, heard it. He kissed him, wept and laughed. He said OF RABBI ELAZAR, Who can stand before him and his father in the world! Happy is the lot of the righteous, and happy is my own lot in this world and in the World to Come to have merited it. Of this it is written, "The righteous see it, and are glad" (Iyov 22:19).

chanoch's Commentary

What do the Righeous see? The working of HaShem veiled by the illusionary world.

Pasook 26. from the Zohar Commentary on Parasha Va'Etchanan

ר' אֶלְעָזָר פָּתַח וְאָמַר, קְרַב אַתָּה וּשֲׁמָע וְגוֹ'. ת"ח, בְּשַׁעֲתָא דְּאִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל, כֻּלְּהוֹן קוֹלוֹת אִשְׁתְּכָחוּ. וְקוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל כּוּרְסְיָּיא, וְדָא מִגּוֹ דְּדָא אִתְחֲזֵי, וּמִלּוּלָא דְּדָא נָפִיק מִגּוֹ עִלָּאָה דְּעָלֵיהּ, וְדָא הוּא רָזָא דִּכְתִּיב, פָּנִים בְּפָנִים דִּבֶּר יְיָ' עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ, דְּמִלּוּלָא נָפְקָא, וּמַלִּיל מִגּוֹ אֶשָּׁא וְשַׁלְהוֹבָא, דְּדָחֵי לֵיהּ לְבַר, בִּדְפִיקוּ דְּרוּחָא וּמַיָּיא, דְּיָהֲבִין חֵילָא. דְּאֶשָּׁא וְרוּחָא וּמַיָּיא, מִגּוֹ שׁוֹפָר, דְּאִיהוּ כָּלִיל לְכֻלְּהוּ נָפִיק. וְיִשְׂרָאֵל אִתְרַחִיקוּ מִדְּחִילוּ דָּא.

Rabbi Elazar opened with, "Go you near, and hear..." (Devarim 5:24). Come and see, when the Torah was given to Yisrael, all voices were present, NAMELY, FROM BINAH, ZEIR ANPIN AND MALCHUT. BINAH IS CALLED AN INNER VOICE, ZEIR ANPIN AN OUTER VOICE AND MALCHUT THE VOICE OF THE WORDS. The Holy One, blessed be He, sat on the throne, WHICH IS MALCHUT, and one was visible from within another ZEIR ANPIN WAS SEEN FROM WITHIN MALCHUT. The words of the one, MALCHUT, came from within that which was above it, ZEIR ANPIN. This is the secret of the verse, "Hashem talked with you face to face in the mountain out of the midst of the fire" (Devarim 5:4), AS ZEIR ANPIN AND MALCHUT WERE FACE TO FACE. And speech came out and spoke from within the fire and the flame, WHICH ARE THE LEFT COLUMN that pushed the speech out OF ZEIR ANPIN by striking of wind and water, WHICH ARE the CENTRAL AND RIGHT COLUMNS that empower THE LEFT, SO THAT SPEECH, WHICH IS MALCHUT, COMES OUT FROM ALL THREE COLUMNS OF ZEIR ANPIN. For fire, wind and water, THE THREE COLUMNS OF ZEIR ANPIN, came out of the Shofar, BINAH, as it, BINAH, includes them all. Yisrael kept away from this awe.

chanoch adds: The people did not want to go out of their comfort zone and chose to hear the last 8 Esser Debrot from Moshe and not directly from HaShem. This Pasook is hinting to us to listen to our intuition and not other people including any leaders. Learn this listen well. Go your own way if necessary. Just do it with caution. Caution means remember relativity.

Pasook 27. from the Zohar Commentary on Parasha Va'Etchanan

וּבג"כ, וְאַתְּ תְּדַבֵּר אֵלֵינוּ, לָא בָּעֵינָן בְּתּוּקְפָּא עִלָּאָה דִּלְעֵילָּא, אֶלָּא מֵאֲתָר דְּנוּקְבָּא וְלָא יַתִּיר, וְאַתְּ תְּדַבֵּר אֵלֵינוּ וְגוֹ'. אָמַר מֺשֶׁה וַדַּאי חָלַשְׁתּוּן חֵילָא דִּילִי, חָלַשְׁתּוּן חֵילָא אַחֲרָא, דְּאִלְמָלֵא לָא אִתְרַחֲקוּ יִשְׂרָאֵל, וְיִשְׁמְעוּן כָּל הַהִיא מִלָּה כַּד בְּקַדְמֵיתָא, לָא הֲוָה יָכִיל עָלְמָא לְמֶהֱוֵי חָרִיב לְבָתַר, וְאִינּוּן הֲווֹ קַיְימִין לְדָרֵי דָּרִין.

Because of that, BECAUSE OF THAT AWE, YISRAEL SAID TO MOSES, "and speak to us" (Ibid. 24), SAYING, we do not want this lofty force from above, NAMELY FROM ZEIR ANPIN, but from the place of the Female, MALCHUT, and no further. THIS IS THE MEANING OF, "and speak to us," WITH A FEMININE SUFFIX. Moses said TO THEM, You have surely weakened my power and weakened another power OF MALCHUT, for had not Yisrael distanced themselves, they would have heard all those words FROM ZEIR ANPIN as before, the world would not have been destroyed and Yisrael would have lived for generations.

chanoch adds: Woe is us. Remember to add this action as a item on your list of Teshuvah this year.

Pasook 28. from the Zohar Commentary on Parasha Va'Etchanan

דְּהָא בְּשַׁעֲתָא קַדְמֵיתָא מִיתוּ. מ"ט. בְּגִין דְּהָכִי אִצְטְרִיךְ, דְּהָא אִילָנָא דְּמוֹתָא גָּרִים. לְבָתַר דְּחַייוּ וְקָמוּ וְקָא סָגּוּ, וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲלָא לוֹן לְאִילָנָא דְּחַיֵּי, דְּקָאֵים עַל הַהוּא אִילָנָא דְּמוֹתָא, בְּגִין לְמֶהֱוֵי קַיְימִין לְעָלְמִין, אִתְרְחַק וְלָא בָּעוּן, כְּדֵין אִתְחֲלָשׁ חֵילָא דְּמֺשֶׁה עָלַיְיהוּ, וְאִתְחַלָּשׁ חֵילָא אַחֲרָא. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, אֲנָא בָּעֵינָא לְקַיְּימָא לְכוּ בַּאֲתָר עִלָּאָה, וּלְאִתְדַּבְּקָא בַּחַיִּים, אַתּוּן בָּעִיתוּן אֲתָר דְּנוּקְבָּא שַׁרְיָא. וּבג"כ, לֵךְ אֱמוֹר לָהֶם וְגוֹ'. כָּל חַד יְהַךְ לְנוּקְבֵיהּ, וְיִתְיַחֵד בָּהּ.

The first time, AFTER HEARING THE FIRST WORDS, they died. The reason is that it had to be so, since the tree of death, MALCHUT, brought it upon them. Later they were resurrected, rose and grew BY RECEIVING MOCHIN OF GREATNESS. The Holy One, blessed be He, wanted to bring them into the Tree of Life, ZEIR ANPIN, that is situated above that tree of death, so they will live forever. But they distanced themselves and refused AS MENTIONED. Then the power of Moses who was above them weakened, and another power OF MALCHUT weakened. The Holy One, blessed be He, said, 'I desire to uphold you in a supernal place, that you shall cleave to life, yet you wish the place where the Nukva dwells. For that reason, "Go say to them, Return again to your tents" (Ibid. 27), each one will go to his wife and mate with her', BECAUSE THEY DESCENDED TO THE WORLD OF THE FEMALE.

chanoch adds: Do you think that the draw of sex is the cause of not hearing the last 8 of the Esser Debrot?

Pasook 29. from the Zohar Commentary on Parasha Va'Etchanan

וְעִם כָּל דָּא, כֵּיוָן דְּיִשְׂרָאֵל לָא עָבְדוּ, אֶלָּא בִּדְחִילוּ עִלָּאָה דַּהֲוָה עָלַיְיהוּ, לָא אִתְּמַר עָלַיְיהוּ, אֶלָּא מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם וְגוֹ'. מִכָּאן אוֹלִיפְנָא, כָּל מַאן דְּעָבֵיד מִלָּה, וְלִבָּא וּרְעוּתֵיהּ לָא שַׁוֵּי לְסִטְרָא בִּישָׁא, אע"ג דְּאִיהוּ בִּישׁ, הוֹאִיל וְלָא עָבֵיד בִּרְעוּתָא, עוֹנְשָׁא לָא שַׁרְיָא עָלֵיהּ. וְלָא כב"נ אַחֲרָא. וְקוּדְשָׁא בְּרִיךְ הוּא לָא דָּאִין לֵיהּ לְבִישׁ.

Nevertheless, since Yisrael did it only because of the highest awe that rested upon them, it did not say of them but, "O that there were such a heart in them, that they would fear Me" (Ibid. 26). From this we learned that whoever does something but does not concentrate in his mind and wish on the Evil Side, even though it is evil, since he did not do it on purpose there is no punishment for him, and he is not like another WHO DOES IT purposely. And the Holy One, blessed be He, does not sentence him for evil.

chanoch adds: Do not breathe easy. While HaShem does not sentence him for evil He sentences him for other causes. When you do a negative action you receive that effect. If you also have an evil consciousness then the effect is worse. There are many levels of Midah Keneged Midah - Measure for Measure.