Parshas Nasso contains some of the
highest and lowest points of spiritual episodes in Jewish life. On one hand, it
contains the famous “Parshas Hanesi’im”, the account of the gifts each Nasi
brought in celebration of the opening of the Mishkan. It also contains the
story of the Sotah, a woman suspected of adultery, with strong but circumstantial
evidence behind the accusation. There are several tragic elements to this
story, the obvious one being that a Jewish woman could even be suspected of
such an act and the discord in her relationship that led to this possibility.
From a different perspective, the fact that we erase Hashem’s name in the water
she drinks from (and is ‘judged’ by) is also something we do not take lightly.
In fact, the administering Kohen reminds her again and again of the ramifications
of doing so, only in order to avoid erasing the Name.
The Ramban points out a unique element
in the case of Sotah. The basic process of the Sotah drinking is simple, she
drinks the water containing the pesukim detailing the laws of Sotah erased in
it. If she is guilty, the second the water touches her lips, her body
immediately begins to warp and deform until she passes away very shortly after.
Furthermore, Chazal learn out from the pesukim that the guilty man, even though
he isn’t in the Beis Hamikdash or required to drink from the water, will suffer
the same fate at the same exact time as the woman!
While there are many instances where the
Torah requires us to live based on the principle that Hashem will provide
whatever we need, never are we promised there would be a supernatural occurrence
derived directly from a physical action. In fact, says the Ramban, this is the
only time in the entire Torah where a law is upheld based on an open miracle!
This is in accordance with what Chazal teach us about Hashem and Creation; He
set up a natural order for the word to
run and He prefers for it to operate in that fashion. It’s rare that an open
miracle occurs, which is why we make a big deal in every instance they do. And open
miracles are always to reward, punish, or make a statement; never just to
uphold the laws of the Torah. That is the responsibility of Beis Din. So how
come Hashem made this one exception by Sotah?
He explains that our principle still
holds; the primary reason for the miracle of the Sotah water was not to punish,
but for effect. In order to impress upon the nation the degree of severity with
which He treats acts of lewdness, Hashem was willing to change the laws of
nature and create a unique punishment for this circumstance. In order to
maintain the holy stature of Bnei Yisrael, Hashem will change the entire world.
However, this concept only existed as
long as Bnei Yisrael held themselves to a higher standard. The Sotah water was
only used if we weren’t sure of the woman’s guilt. If it was proven she (or the
man) was guilty, the Sotah water was not used. Similarly, Chazal teach us that when
the episodes of Sotah became more frequent, they stopped using the Sotah water.
When the level of holiness is clearly not there, then the miracle of the water
is not only not necessary, but not applicable. With average spiritual levels
comes the natural order of the world.
While this concept is illustrated by
Sotah, the idea is true in all aspects of life. As long as we hold ourselves to
a higher spiritual standard, Hashem will continue to design the world around
that standard; which means less nature and more open exposure of Hashem. Hashem
can operate the world any way He wants, He chose to design nature as it is
because it made the most sense for the world. However, the more we expose
ourselves to Him, the more He can expose of Himself to us. Therefore, the more
breakoffs from nature, the more Hashem is showing Himself in this world. As we
reach higher levels of kedushah, we will begin to see Hashem more clearly, not
only in a case of Sotah, but in all corners of reality.
Shabbat Shalom!
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