TREE OF LIFE TORAH COMMENTARY

Bemidbar/Numbers, Rabbi Sue Levi Elwell

NASO

Dear friends!

Once again, we have stood at Sinai. What was your experience this year, 5780, the year of the global pandemic, as we once again attempted to open our hearts to Torah? Have you returned from the mountain? What Torah did you receive as we re-enter the cycle of reading from the Book of Numbers, the Book of Wandering, the Book of Wilderness?

This week we enter the challenging chapters of Parashat Naso, Numbers 4:21-7:89. As in the opening portion of this Book, we immediately confront questions of who counts and who is counted as our people set out on their wilderness journey. And then, we’re faced with an issue that brings us up short: how to maintain the health/sanctity of the community when members of the community suffer skin ailments or unexpected discharge. The text mandates quarantine. And then expands concern from physical contagion to the breakdown of norms of behavior, mandating procedures for those who betray another, with particular attention to women who are accused of betraying their husbands.

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The rabbis name the elaborate ritual described in Numbers 5:11-31 sotah, ”although the word itself—meaning ‘a woman who strayed’—does not actually appear in the Bible.” A woman 1

accused of adultery by a jealous husband has no independent agency, and is subjected to a “trial by ordeal” that may render her infertile. As Professor Amy Kalmanofsky points out, “Because of linguistic difficulties that riddle this passage, an accurate understanding of the details of the ritual and the motivation behind them may forever elude readers….[yet} the ritual of the sotah reflects the ambiguity of women’s roles in the Bible and the vulnerability of women within ancient Israelite society.” 2

Rabbi Lisa Grushcow writes, “the unequal application of the ritual to women and not men, the lack of due process, the physical and emotional humiliation—all these combine to make this passage a challenging place in which to find meaning.” Grushcow continues,” Modern readers have long taken solace in the fact that this practice is no longer in force—and thus is far from the purview of synagogue ritual committees. In fact, it is unclear whether this ritual ever took place.” 3

The section that immediately follows this troubling ritual begins:The Holy One spoke to Moses, saying, “Speak to the Israelites and say to them: If any men or women explicitly utter a nazirite’s vow, to set themselves apart for the Holy One, they shall abstain from wine and any other intoxicant…no razor shall touch their head; it shall remain consecrated until the completion of their term as nazirite of the Holy One…. Throughout the term that they have set apart for the Holy One, they shall not go in where there is a dead person. Even if their father or mother, or their brother or sister should die…” (excerpted from Numbers 6:1-8)

This passage stands in stark contrast to the previous section. Here, women are invited to take on the responsibility of ensuring and enhancing the sanctity of the evolving community by committing themselves to the rigorous spiritual practice of the nazirite. Kalmanofsky suggests a connection between the sotah and nazir: “Placed together, these figures represent a typology, albeit extreme, of women within Israelite society.” I suggest that the sotah is a woman as object, one who cannot raise her voice to protest her innocence, subject to the whims of an abusive husband and a society that suspects her guilt. The n’zirah uses her agency to choose a rigorous and demanding path of service to God.

There are only two examples of nazirites in the Tanach: Samuel and Samson. Both are “designated…by their mothers.” Kalmanofsky points out that: “Samson’s unnamed mother follows the prohibitions for the nazir in Numbers and effectively becomes a temporary nazirite herself. (Judges 13:3-5,13-14)” But she remains unnamed and unseen. 4

Amy Kalmanofsky, introduction to Parashat Naso, The Torah: A Women’s Commentary (ed. by 1

Tamara Eskenazi and Andrea Weiss. NY: URJ Press, 2008), p. 815.

Kalmanofsky, commentary to Naso, ibid., p.822.2

Lisa J. Grushcow, “Contemporary Reflection,” The Torah: A Women’s Commentary, p. 838. 3

Idem, p. 826.4

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The rabbis were so fascinated by the idea of self-consecration and self-imposed abstinence that they devoted a tractate of the Mishnah to an exploration and discussion of aspects of this chosen, intentional state. Rabbi Dr. Judith Hauptman teaches that two women who took nazirite vows are mentioned in the Mishnah, and a third is cited by Josephus. Queen Helene 5

promised that if her son’s life was spared, she would dedicate herself as a n’zirah. The Mishnah teaches: “Her son returned from the war, and she was a nazirite for seven years. At the end of the seven years, she went up to the land [of Israel] and Beth Hillel instructed her to be a nazirite for a further seven years.” (Mishnah Nazir 3:6)

Here we meet a Queen who recognizes the limits of her own power. Helene, the first century C.E. monarch of Adiabene “converted to Judaism with other members of her family.” She dedicates herself to God, and seems to become a model not only for her people, but for the rabbis, who mention her three times in the Mishnah. 6

Another n’zirah is also a royal: Berenice, daughter of King Agrippa I, Queen of Chalcis, “who dwelt at Jerusalem, in order to perform a vow which she made to God.” Scholar Tal Ilan 7

writes, “As required by the vow, her hair was shorn and she walked barefoot…she made her way to the Roman governor’s palace to ask [him] to desist from the violent activities he had undertaken against the Jewish population of Jerusalem. This attempt failed.” 8

Berenice was a barefoot peace activist who risked her life to save her people. Like Helene, she “prayed with her feet,” taking a courageous and risky stand against war, using her position, 9

and her dedication to advocate for her people.

A second Mishnaic n’zirah, Miriam the Tadmorite, appears in a single Mishnah, Nazir 6:11. One modern commentator notes, “While it may be imprudent to make any conclusions from such scanty evidence (the two Mishnaic examples), perhaps taking nazirite vows was a form of religious expression common, at least relatively speaking, among women.” Scholar Charlotte 10

Elisheva Fonrobert reminds us, “Jewish law is based on a fundamental assumption of gender

Judith Hauptman, “Naso: Post-Biblical Interpretations,” The Torah: A Women’s Commentary, 5

p.837.

“Adiabene [was] a Persian province on the northern extremities of the Tigris River.” See Tal 6

Ilan, “Queen Helene of Adiabene,” Jewish Women: A Comprehensive Historical Encyclopedia. 27 February 2009. Jewish Women’s Archive. https://jwa.org/encyclopedia/article/helene-queen-of-adiabene.

The War of the Jews 2:15:1 https://www.sefaria.org/The_War_of_the_Jews.2.15?lang=en7

Ilan, Tal. “Berenice.” Jewish Women: A Comprehensive Historical Encyclopedia. 27 February 8

2009. https://jwa.org/encyclopedia/article/berenice

This powerful phrase is attributed to the civil rights pioneer Frederick Douglas and a version 9

to our teacher, Abraham Joshua Heschel.

https://www.sefaria.org/Mishnah_Nazir.6.11?10

lang=bi&with=English%20Explanation%20of%20Mishnah&lang2=en

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duality.” So the biblical invitation to women to become nazirites is a surprising and welcome opening.

In a world where women had limited options for religious/spiritual expression, taking nazirite vows may indeed have posed a viable and compelling opportunity to serve God and the Jewish people. When one focuses on the three essential requirements of the nazirite through a gendered lens, we must consider the norms of hair length and styling for men and women throughout history, whether hair is allowed to grow, remains uncut or trimmed, or is cut off altogether (see the example of Berenice, above). Who drinks and who abstains from drinking? 11

There is much to explore when examining gender norms and boundaries around alcohol use, abuse, and abstinence. The third requirement of the nazirite is to distance oneself from the dying and the dead, shared with the priestly class of Kohanim. Traditionally, women were professional mourners. A committed n’zirah would make a strong statement of separation from community in a time of need. Today, perhaps more than ever, we are aware of the pain associated with distancing ourselves from the dead and those in mourning.

These questions bring up additional concerns: what does it mean for the community when individuals take upon themselves practices that challenge accepted norms of communal behavior? And how do we respond to others in our world who take on commitments that may so not align with our sensibilities or our values? What is the place of those who “set themselves apart” in some way from our communities?

Who among us has considered, or made vows that we hoped would bring us closer to God, or to peace, or to a place of greater discernment? Who among us has promised to engage in—or to eschew—particular behaviors in hopes of convincing God, or ourselves, of our seriousness, our dedication, our devotion, our commitment?

These questions are powerfully relevant today, as we practice social distancing, staying apart from beloveds and friends, changing so many of the habits of our lives in the hopes of keeping ourselves and others safe from the pandemic that has taken more 100,000 lives here in the United States. Are our first responders, our medical professionals, our grocery workers and delivery folk, our caretakers and so many more—are these dedicated folks modern nazirites, committed to the sanctity of our human community?

Who are we, each of us, as we consider this ancient path to holiness, the setting aside of the comforts of grooming, of drink and other means of calming or energizing ourselves, of honoring our dead and accompanying those who mourn?

Naso concludes with the “Priestly Blessing”:

Fonrobert, Charlotte Elisheva. "Gender Identity In Halakhic Discourse." Jewish Women: A 11

Comprehensive Historical Encyclopedia. 27 February 2009. Jewish Women's Archive. (Viewed on May 27, 2020) <https://jwa.org/encyclopedia/article/gender-identity-in-halakhic-discourse>.

Think of Samson’s locks, and of stories of observant Jewish women’s experiences with their hair, their own and their wigs. See also: https://jwa.org/blog/jewish-hair, and the Jewish Women’s Archive podcast episode on Jewish hair: https://jwa.org/podcasts/canwetalk/jewish-hair.

© Institute for Jewish Spirituality 2020

(כב) וידבר ה' אל משה לאמר:The Holy One spoke to Moses:

(כג) דבר אל אהרן ואל בניו לאמר כה תברכו את בני ישראל אמור להם:Speak to Aaron and his sons: Thus shall you bless the people of Israel. Say to them:

(כד) יברכ ה' וישמר:May the Eternal bless you and protect you!

(כה) יאר ה' פניו אלי ויחנך:May the Eternal’s face give light to you and show you favor!

(כו) ישא ה' פניו אלי וישם ל שלום:May the Eternal’s face be lifted toward you, and grant you peace!

(כז) ושמו את שמי על בני ישראל ואני אברכם: Thus they shall link My name with the people of Israel, and I will bless them.

This powerful blessing, which is so beloved by our people that it is repeated daily in the Amida prayer, and almost every time Jews gather, as we welcome new souls into the world and the covenant, as we celebrate unions, as young people join our community as full members, when we celebrate birthdays, anniversaries, and more. This blessing is for ALL the people of Israel, those who have perhaps been unjustly accused, and those who have taken special measures to reflect the depth of their commitment to creating and sustaining holiness and sacred community.

May we go forth into this week of study with blessing

PRACTICE:

Find a place where you will be undisturbed. If you can, walk or sit outside, and open yourself to the breeze or the sound of birds, the rustle of grasses, the sound of a running stream. This is your time.

How do you dedicate yourself—to God, to quiet, to contemplation, to discernment? Find, for the first time or after a long time away from such practice, discover the words, or mantra, or counting, or images that enable you to enter a quiet, deeper space. How do you focus yourself so that you can think about what devotion means to you?

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Spend ten to twenty to thirty minutes considering how you address the omnipresent urgency of presence—with and for yourself, with and for the Holy One, with and for another. What are your pathways towards creating sanctified time, holy space, the possibility for a luminous encounter?

Then sit in this space, and take it in. You are a holy vessel, complete as you are. Your life is a gift. And you are a blessing.

QUESTIONS FOR CONSIDERATION:

• Who among us has considered, or made vows that we hoped would bring us closer to God, or to peace, or to a place of greater discernment? Who among us has promised to engage in—or to eschew—particular behaviors in hopes of convincing God, or ourselves, of our seriousness, our dedication, our devotion, our commitment?

• These questions bring up additional concerns: what does it mean for the community when individuals take upon themselves practices that challenge accepted norms of communal behavior? And how do we respond to others in our world who take on commitments that may so not align with our sensibilities or our values? What is the place of those who “set themselves apart” in some way from our communities?

© Institute for Jewish Spirituality 2020