By Joy Scott, Am Haskalah Congregant The translation of this week’s Torah Parsha (CHAYEI SARAH) is ‘The Life of Sarah’. Ironically, only the first two lines of the Parsha pertain...
A ‘BISSEL’ OF TORAH PARSHA: NASO (NUMBERS 4:21-7:89)
By Joy Scott, Am Haskalah Congregant
This week’s Torah Parsha (NASO) begins with a continuation of last week’s Parsha (BAMIDBAR), completing the census of the Children of Israel, and assigning the intricate details of the tasks to be performed by each individual tribe, in the transporting of the Tabernacle.
With 176 verses, NASO is both the longest portion of the Torah, and the most controversial, with conflicting interpretations by both our ancient sages, as well as our more modern Torah scholars. After the counting and the allocation of jobs to be performed, the Parsha abruptly shifts from the tedious and mundane, to completely unrelated and bizarre rituals:
“If a wife has gone astray and broken faith with her husband, in that another man has had carnal relations with her; she keeps secret the fact that she has defiled herself, without being forced; and, there is no witness against her – – but, a fit of jealousy overcomes her husband; or, if the husband is jealous of his wife, although she has not defiled herself, the husband shall bring his wife to the High Priest, and she will be labeled a SOTAH” (1).
The High Priest will place curse-bearing waters on her hands before the Lord. She will then be told to drink these curse waters. The Kohen then says: “For these curse waters shall cause your belly to swell and your thigh to rupture” (2). If the SOTAH does not experience any side-effects from ingesting this potion, she is absolved; otherwise, she will bear the iniquity of the sin and be an outcast of society.
This ancient practice may have been commonplace in biblical times; however, it is not only horrifying but, also contradicts the Judaic tradition of condemnation of any act which causes another person shame. ‘Bushah’, the Hebrew word for shame is often referred to as the ‘whitening of one’s face’, because embarrassing a fellow human being typically causes the blood to rush from his or her face. The Talmud states: “One who whitens the face of another – – he has no share in the world to come” (3).
Immediately following the grotesque issue of the SOTAH are the rules for the ‘NAZIR’ (i.e. someone, who voluntarily isolates himself/herself from society and refrains from any worldly pleasures). Individuals who choose to become a ‘NAZIR’ must say “a Nazarites vow, to set them apart from the Eternal” (4). The restrictions imposed upon the ‘NAZIR’ include abstaining from wine or any other alcoholic beverage; refrain from cutting their hair; and, remaining at a distance from a burial plot. For thousands of years, dozens of contradictory opinions have been cited from those who we perceive as the most knowledgeable commentators, and interpreters of the written words of the Torah. The essential questions relate to whether becoming a ‘NAZIR’ is a deed worthy of praise for an individual, who is motivated to seek enhanced piety via abstinence; a ‘sin’ for not partaking of the gifts of our Lord; or, a mitzvah for those who may be in mourning, experiencing hardships or difficulties in their lives, and are fearful that their sense of despair might dampen the emotions of their friends and neighbors, who are enjoying all of the pleasures of a society, granted with a multitude of gifts from God.
In an ironic turn of events, subsequent to the laws of the ‘NAZIR’, God spoke to Moses, saying: “Speak to the Children of Israel, and tell them that the Lord will cause his countenance to shine on all; and to grant them peace” (5). The juxtaposition of this blessing of God, immediately following the issues of the ‘SOTAH’ and the ‘NAZIR’ elicits even more questions, pertaining to the interpretation of this week’s Parsha (NASO).
(1) NUMBERS (5:12-15)
(2) NUMBERS (5:22)
(3) Babylonian Talmud (107a)
(4) NUMBERS (6:2)
(5) NUMBERS (7:25-26)