Komentaryong Sumisipi para sa Mga Kawikaan 12:21

...But if someone die upon the nazirite suddenly - meaning to say, in a sudden incident, such as if he was killed or choked in front of him, or if the nazirite entered a tent with a dead body in it, and he did not know - and defiled his head from being a nazirite; then he shall sit in his impurity seven days, and shave the hair of his head on the seventh day when he has already been purified... And on the eighth day, he brings his sacrifice, "and makes atonement for him, for that he sinned by reason of a soul" - meaning to say, for that he sinned by reason of a dead soul. Or its understanding is by reason of his own soul of the nazirite, since he had been ascetic and devoted, and he [now] sinned against it when he interrupted [this state] - as "No harm comes to the righteous" (Proverbs 12:21). And this is the correct understanding on the simple level, and not like the words of R. Yishmael (it appears that this is a mistake and it is supposed to be R. Elazar HaKappar) who expounded, "for that he sinned by reason of a soul," [to mean], that he distressed himself from [drinking] wine, by his being a nazirite. As behold, according to his explanation, it would have been fitting to say...  

We know from Ezekiel 18,4 that הנפש החוטאת היא תמות, "that the נפש which sins will die, i.e. that the defect or blemish on the נפש is powerful enough to cause the sinner's destruction, his physical death. If the person who is on the spiritual level of רוח displays such symptoms as צרעת, etc., this is already considered a sign of a very grave defect although it does not result in physical death. Kohelet 17,7 describes this as a situation והרוח תשוב אל האלוקים אשר נתנה, "the spirit ought to return to G'd who has provided it." However, our sages in Shabbat 152 explain that statement as a commandment to man that when the time comes for him to die he is to return the spirit G'd has provided in its original unstained condition, without the spots signifying that the person suffered a צרעת, skin-eczema, i.e. has been guilty of misdemeanours. If man has not managed to get rid of these blemishes (through repentance, etc.) it will prevent his רוח from returning to its celestial origin and his spirit will instead be consigned to the domain of the סטרא אחרא, a spiritually negative domain. Although the immediate impact of a defect in a person of the נשמה spiritual level is "only" the fact that G'd will withdraw the level of Divine light that such a person was bathed in, this very absence is equivalent to a major disgrace for such a person. The impact of any misdemeanour is in direct ratio to the esteem that such a person was held in by G'd before he became guilty of that misdemeanour. The result of a misdemeanour committed by someone who had attained the level of spirituality we defined as נשמה לנשמה, is not the withdrawal of G'd's light but the withdrawal of the automatic protection which G'd grants such people against becoming guilty of trespasses against the laws of the Torah. This is discussed in Tikkuney Ha-Zohar chapter 70 in connection with the verse in Proverbs 12,21 לא יאנה לצדיק כל און, "no harm will befall the righteous." The author of תקוני הזהר understands that the kind of person described by Solomon in that verse is the one who has attained the level of נשמה לנשמה. When such a person will find himself on the threshold of committimg a second sin, the holy soul which so far protected him against actually committing such a sin is withdrawn from him so that he remains unprotected in the presence of his temptation. His situation is comparable to a person who had once enjoyed the privilege of playing host to the King in his home but who had been foolish enough to expel his illustrious guest.

ובת כהן כי תהיה אלמנה, "And if a priest's daughter will become widowed, etc." In this verse the Torah speaks of the person who had achieved the most spiritually advanced level that of being נשמה לנשמה. We have explained that as a result of such an ascent this kind of person is separated from sin almost absolutely, his whole lifestyle being one of avoiding even the proximity of sin. The Torah hints at this by describing such a בת כהן as "married," i.e. closely attached to her holy roots. This is the kind of soul of which Solomon had spoken in Proverbs 12,21 when he described it as not becoming the victim of any mishap, i.e. sin. When such an elevated soul somehow commits a sin, the result is that it will lose its status of being "married" to her holy roots and will become "widowed or divorced," as the case may be, in either case forfeiting the source of its sustenance, the most holy domain, the עולם האצילות. The example גרושה refers to the nature of its misdemeanour having been more serious than the one in which it is described as אלמנה, widowed. When the Torah adds וזרע אין לה, that she (the soul of souls) did not have any seed, this is a simile for such a soul (person) not having performed the kind of good deeds in this world that are known as פרות, "fruit." Nonetheless, the punishment is "only" that "she will return to her father's house," to eat of the food dished out at the table of her father such as she did before her soul had begun to ascend to spiritual heights. The fact that she has to eat once more the kind of food she used to eat when she had been only on the level of נפש or רוח, is a very painful experience for such a soul. It is equivalent to a person who had sinned and who had never ascended beyond the נפש level of existence, having to die as a punishment for his sin. If the person who had attained the spiritual level of being a נשמה לנשמה had also performed the kind of good deeds on earth known as פרות, its punishment for having committed a trespass would be "only" that she is considered as eating at her own table.

והאלהים אנה לידו means, BUT GOD GOT IT READY FOR HIS HAND. It has the same meaning as this root has in, (Psalms 91:10) “No evil shall be got ready (תאנה) for thee”; (Proverbs 12:21) “There shall no evil be got ready (תאנה) for the just”; (2 Kings 5:7) “he gets himself ready (מתאנה) for me”, i. e. he gets himself ready to discover some occasion against me.