One of the subjects discussed in this week’s Torah reading, Naso, is how to deal with a sotah, a woman suspected of adultery. There was a unique way of proving her fidelity or lack of such.
A scroll containing G‑d’s name and curses for infidelity would be submerged in a vessel of water and then the woman was forced to drink the water. If she had indeed transgressed, her inner organs would burst and she would die.
The Torah introduces the passage describing this subject with the verse: “If a man’s wife will deviate.” Our Sages note the similarity between the root letters of the word used for “deviate,” tisteh, and the Hebrew word for foolishness, shtus, and comment: “A person does not sin unless he becomes possessed by a spirit of foolishness.”
The Foolishness of Sin
What’s the foolishness of sin? Because no one would ever consciously desire to separate himself from G‑d. If a person would realize that through a given act, he is cutting himself off from G‑d, he would never perform that act.
No lure, no matter how enticing could cause a person to break his bond with G‑d. For no one can — nor does anyone want to — separate himself from G‑d.
Why do we sin? Because we rationalize our conduct. “This is not so bad,” we tell ourselves. “No matter what I do, my relationship with G‑d is intact.”
Our Inner Truth
Now, on one hand, that is true, because from G‑d’s perspective, no one is ever truly separate from Him. On the other hand, it’s like two people standing back to back. Are they distant from each other? No. But can they share a relationship? Also not. At that moment, from his own perspective, the person is turned away from G‑d and he must undergo a deep inner change before he can renew his relationship with Him.
Were we to realize that every time we commit a transgression, we are turning our backs to G‑d, we would never sin. That lack of awareness is part of the foolishness our Sages mentioned.
A second dimension of that foolishness comes when we realize what is right and what is wrong, but think we don’t have the power to withstand our desires. That is also foolishness, because there is nothing more powerful than truth and the inner truth within each of us is a G‑dly soul that seeks expression.
No material desire, no matter how powerful, can overcome that spiritual quest once it is inspired.
Staying Connected
Is there anything we would not do to remain one with G‑d? Why, so many times in our nation’s history, have our people chosen martyrdom instead of denying their Judaism? Because they could not bear the thought of being separate from Him.
Now, of course, petty desires are much easier to overcome than the fear of death. If we have in mind that we would be willing to accept death rather than separate ourselves from Him, it will follow logically that we should overcome any internal challenges that appear to stand in the way of living a life of connection to Him.
Adapted from the teachings of the Rebbe. Shabbos Table and “Education = Security” reprinted from Keeping in Touch with perm. from Sichos in English.
Then shall they confess their sin which they have committed (Num. 5:7)
Why is the commandment to confess one's sins, the very foundation of the concept of teshuva (repentance), mentioned in connection with stealing? Because all sins contain an element of theft: G-d grants a person life and endows him with strength in order to carry out His Will. If he misuses these gifts he is, in essence, stealing from G-d...
(Chiddushei HaRim)
The L-rd make His face shine unto you (Num. 6:25)
G-d's "face," as it were, is symbolic of His innermost will and love; "unto you" implies the Jewish people and the realm of holiness. Although everything in the world is sustained by G-d, things which are not holy receive a lesser vitality that emanates from a more external aspect of the Divine Will. An analogy: when the king throws a banquet for his royal ministers, even the household servants get to enjoy the leftovers. Nonetheless, the servants' enjoyment is secondary; the king's main intent is to please his guests.
(the Rebbe Rashab)
The princes of Israel brought their offerings, the heads of their fathers' houses... they brought their offerings before the L-rd (Num. 7:2.3)
Twelve times the Torah repeats this phrase, detailing the identical offerings brought by each of the princes of the twelve tribes. Why the repetition? These offerings were the same only externally; in actuality, each prince brought his offering in a different manner, a manner corresponding to the tribe's spiritual source in Heaven.
(the Alter Rebbe)
So shall you bless the Children of Israel (Num. 6:23)
The Torah's commandment to the kohanim (priests) was not meant as a command to bless the Jewish people but as an instruction how, i.e., in such and such a manner shall you bless them. For kohanim are by nature loving and giving; there was no need to order them to bless, merely to tell them what form it should take.
(Rabbi Avraham Mordechai of Gur)
