‘Parsha Growth Spurts’
Rabbi Dani Staum
Parshas Naso
“What a man gives to the Kohain, shall be his.” (Bamidbar 5:10)
Oznayim LaTorah relates a parable about a high-ranking Jewish minister of the king. The other ministers were envious of the Jew’s success and they maligned him to the king, claiming that the Jew’s financial success was from the coffers of the king. The king was fond of the Jewish minister and tried to shrug off their claims. But after weeks of relentless badgering, the king finally summoned the Jewish minister and asked him how much he was worth. The Jew stated an amount that seemed far below what he truly had.
The king demanded an official investigation which revealed that the Jew was indeed worth five times more than the amount he had admitted. The king flew into a rage and had him cast into prison.
Before the trial began the king summoned the Jewish minister and asked him why he had blatantly lied to him. The Jew replied, “Had his majesty asked me how much money and wealth I currently have, I would have immediately stated the amount that was estimated that I own. But his majesty asked me how much I am worth. I am worth only what I have donated to charity or used to help others. The money that is in my possession however, is not truly mine. His majesty can clearly see that for yesterday I was prosperous and influential; today I am imprisoned and chagrined.”
When the king realized that the amount the Jew had related was indeed the amount of charity he had donated, the king exonerated him, and restored him to his position.
This idea is alluded to in the pasuk: “A man – what he gives to the kohain, to him it shall be”, i.e. whatever he gives away to the kohain, that is what truly remains his forever, for that merit can never be forfeited. But everything he keeps for himself is not truly his.
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“And he will make her drink the water…” (Bamidbar 5:27)
The concept and procedure of the Sotah is eccentric, not only because it involved supernatural intervention, but also because it seems to defy the Torah’s normal judicial process. In a Jewish court, for testimony to have credence there must be two witnesses. In fact, the testimony of two witnesses is tantamount to having testimony written and sealed on an official document. If so, why are two witnesses not sufficient to prove the Sotah’s innocence?
Rabbi Yaakov Kamenetzky zt’l explained that it is a psychological reality that once a husband begins to suspect his wife his trust will not be restored even if the court rules that she is innocent. Legal decisions do little to alter human emotions. Even if a prophet would tell the husband that through the Divine Spirit he can testify to his wife’s innocence the husband would remain skeptical. Despite the fact that there is an obligation for one to believe every word that a prophet says, the deep scar of even mere suspicion can only be removed when one is absolutely sure that the allegations are unfounded. Only the authentication of G-d Himself, as it were, has the capacity to assuage the anger that stems from the husband’s misgivings.
It is for this reason that Hashem allowed His Ineffable Holy Name to be erased for the process of the Sotah. The point of the Sotah process was not to punish the adulterer. Au contraire! The point was to prove the blamelessness of the innocent so that she and her husband can once again live in peace and harmony and without doubts. The gemara (Chullin 141a) expresses this sentiment when it states, “How great is peace between husband and wife, for the Torah says that the Name of the Holy One, blessed is He, which is written with holiness, should be erased in the waters.”
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“And afterwards the Nazir shall drink wine.” (Baimdbar 6:20)
The pasuk here is referring to after the Nazir has completed offering his korbanos and his period of Nezirus. If so, why is he still called a Nazir?
Avnei Nezer explains that when one achieves spiritual growth and accomplishment, he then has the responsibility to maintain what he has achieved. The period of Nezirus may be over, but now he must work on retaining the image of himself as one who bears the crown of Nerzirus.
Similarly, Shavuos may be over, but we must maintain the joy and bliss of the Yom Tov.
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Sources: Rav Yaakov Kamenetsky – Emes L’Yaakov; Avnei Nezer – heard in his name