A spirit of jealousy

(Numbers 5:14)

Sivan 8, 5777/June 2, 2017

As it has done many times before, Torah, in parashat Naso, takes us back, yet again, to the inauguration of the desert Tabernacle, adding new details to fill out the picture. These are, in fact, when combined with the opening verses of next week's parashat Beha'alotcha, the final details concerning the inauguration of the Tabernacle. After this Israel hits the road, finally setting out on its long anticipated journey toward the land promised them by G-d. The remainder of the book of Numbers chronicles their journey, with all its ups and downs. Oddly enough, parashat Naso includes in its verses two topics which seem to be incongruous diversions from the theme of the parashah. Concerning the matter of the sotah, the wife suspected by her husband of infidelity, and the nazir, the individual who takes a vow to abstain from wine (or any grape product) and cutting his hair for a prescribed period of time, we can ask the question: what are they doing here? Why does Torah mention these two "specialty" items among the final preparations of the Israelites before setting out on their journey? Are they placed here for lack of a better place in Torah to fit them in? or is there a reason for their mention specifically here?

We know that from the beginning of man's history, G-d has been most troubled by strife and jealousy between brothers. The book of Genesis chronicles the lack of brotherly love and harmony from Cain and Abel, to Yitzchak and Yishmael, Yaakov and Esav, and Yosef and his brothers. Only at the conclusion of the book of Genesis are envy and jealousy between brothers at last replaced by mutual love and solidarity. It is also brotherly love and unity which brought Israel out of Egyptian slavery in the book of Exodus, most powerfully embodied by the love between Moshe and Aharon who led Israel out of Egypt, but also by the unity and singularity of purpose which led Israel across the Sea of Reeds up to the foot of Sinai, where a united nation received Torah directly from the mouth of G-d.

Yet jealousy is an emotion which cannot so easily be vanquished, and when it appears it can be devastating on a personal level and disastrous on a national level, as we will witness as we proceed through the book of Numbers. Not coincidentally, both the story of the sotah, the suspected adulterous, and the nazir, deal with the issue of jealousy. The story of the sotah, and the Torah prescribed procedure to remedy it, originates with the emergence of a "spirit of jealousy" (Numbers 5:14) by the husband, who finds himself overcome by a sense of betrayal by his wife. This "spirit of jealousy" of course can destroy their marriage if not dealt with conclusively. The Tabernacle (Temple) procedure Torah describes is intended to do just that: to provide a definitive conclusion to the matter so that the suspicions will be proven or allayed and the couple can move on. The alleged infidelity of the wife is not just an infidelity toward her husband but an infidelity to G-d. Matters of this sort don't merely have a negative impact upon the married couple, they create a negative energy which can hinder and hamstring the entire nation. This kind of jealously and suspicion must be addressed and reconciled before Israel can move forward towards its final destination in the land that G-d has promised them.

The case of the nazirite describes a different type of "spirit of jealousy." The nazirite is not jealous or suspicious of others. He is suspicious of his own fidelity and allegiance to G-d, and takes upon himself these special vows in order to prove to himself his fidelity to G-d and his place among his brothers and sisters, the people of Israel. Just as strife between man and wife can have a negative impact upon the nation at large, so too, a man, unhappy with himself, can lead to situations of jealousy and enmity, which will negatively effect the unity of the nation. Because the matter of the sotah and the matter of the nazirite have a national impact of a most spiritual nature, their respective remedies are necessarily found within the parameters of the Divine service in the Tabernacle.

These two cases of jealousy and self-doubt having been suitably addressed, and provided with a path toward resolution, the kohanim (Temple priests) are now able to focus their hearts, fill them with brotherly love, and bless the people, "May HaShem bless you and watch over you. May HaShem cause His countenance to shine to you and favor you. May HaShem raise His countenance toward you and grant you peace." (ibid 6:24-26) At the conclusion of the blessing, and only at the conclusion of the blessing, can the following outpouring of unity and love for G-d take place: the bringing of gifts and offerings by the twelve tribal heads for the dedication of the altar. The altar, the conduit of man's devotion to G-d, can only be sanctified and dedicated when G-d's people are one. The identical gifts and offerings brought by each of the tribal leaders testifies to the complete and unifying lack of jealousy or potentially devastating one-upmanship by the people. This being achieved, as well as the Tabernacle ceremonies established to deal with issues of fidelity and jealousy in place, the nation of Israel can proceed, at last, toward its destiny: "a kingdom of priests and a holy nation," (Exodus 19:6) settled forever in the land of Israel.

-The Temple Institute