In this week’s Parsha, we discuss the Sotah (a woman suspected by her husband of committing adultery). If the suspected wife is found guilty, the Torah declares, "The man shall be clean of sin; but the woman shall suffer for her sin" (Bamidbar 5:31). The Ralbag derives from the opening words of the verse, “The man shall be clear of sin,” that there is some vestige of sin that clings to the man and requires cleansing.
What is the transgression that weighs upon him? It is the possibility that he falsely suspected his wife of adultery.
At first glance, this interpretation appears to contradict the Talmud in Sotah 3b, where Rabbi Yishmael's school teaches, “A man warns his wife in matters of Sotah only when a ‘Ruach’ has entered his mind.” The Talmud identifies this Ruach as a spirit of purity meaning that the Talmud views the act of a man warning his wife due to his suspicions in a positive way. Why then does the Ralbag referenced above detect an element of sin in being suspicious of and warning his wife?
Rav Henoch Leibowitz ZT”L explains the Ralbag as follows. It is true indeed, that warning his wife due to his suspicions is a positive act as stated in the Talmud. However, the very act of suspecting a potentially innocent person can carry a grave danger. Actions forge perspectives and mold character – and the action of a prolonged suspecting of the potentially innocent can distort one's mind and cause one to continue to suspect the innocent of guilt and thus degrade one’s ability to see clearly and determine what is right and true.
The Ralbag thus explains that the Sotah process works to put a definitive end to any lingering suspicions he may have had regarding his wife’s behavior – either by confirming his suspicions to be true or to prove to him that they were baseless. However, in either case, the process works to end a prolonged suspicion of a potentially innocent person and thereby cleanse and protect his mind.
We find a similar principle regarding the limitations of when one is permitted to lie for the sake of peace. The Maharsha applies this principle to interpret the Talmud in Yevamos (63a). The Talmud discusses Rav's son, Chiya, who sought to lie for the sake of peace and prevent marital strife between his parents. Rav recognized his good intentions but still rebuked him sharply. Though Chiya intended to perform a Mitzvah by preventing marital strife between his parents, Rav feared that telling a lie to do so would corrupt his son's pristine character and erode his commitment to truth and integrity.
In conclusion, we see that even when we engage in a righteous action that may involve elements of suspicion or deception, it can carry the potential to influence us negatively. We must be on guard to help ensure that we recognize this potential and continue to work on our character so that we are not negatively affected when these situations arise.
