Parashat Naso: Confronting Exclusion (Again)
Parashat Naso is a complex and multifaceted portion that offers much for reflection, especially through an inclusive lens. It's also the longest single parasha in the Torah.
As we delve into our Torah portion, we encounter troubling aspects that demand our attention and critique, particularly the Sotah ritual and the exclusion of those deemed ritually impure from the camp.
The Sotah ritual, described in Numbers 5:11-31, is a disturbing and oppressive practice. It subjects a woman suspected of adultery (by her husband) to a humiliating ordeal, with no parallel process for men. This gendered application, and the physical and emotional humiliation it entails, is deeply problematic. As Rabbis Ariana Katz and Jessica Rosenberg explain in their book For Times Such as These, the laws of Sotah, as expanded in the Talmud, fostered a culture of mistrust of women and of treating women's bodies as property.
While some commentators have suggested that the waters of Sotah may never have worked, and that the ritual may have served as a clever way to absolve women accused of adultery, we must still call out its inherent sexism and oppression.
Interestingly, the description of the practice of Sotah is followed by the priestly blessing (Numbers 6:22-27), which we still recite every day in synagogue today. Rabbis Katz and Rosenberg describe this as the ultimate "protective spell", in sharp contrast to the oppressive nature of the Sotah ritual.
Reading the parasha through a Neurodivergent Torah lens can also shed light on the Sotah ritual. Neurodivergent people, like most disabled people, often feel that we must constantly prove our worth to society. There is a pervasive expectation to be exceptional in order to be considered valuable, mirroring the oppressive 'tests' faced by the Sotah. If neurodivergent people succeed in school or work, they are often told that they aren't 'really disabled', denying them the support they need. This dynamic is a reversal of the Sotah story: while the Sotah is presumed guilty unless the waters prove her innocence, disabled people are often presumed to be faking unless their struggles are visibly overwhelming.
In the Sotah ritual, it is important to note that the accusing husband suffers no punishment for a false accusation. The ritual involves the woman drinking a bitter potion administered by the priest, which is said to reveal her guilt or innocence. This trial by ordeal is deeply misogynistic and reinforces patriarchal control over women's bodies. Some argue that it was a way of protecting accused women by absolving them through a divinely orchestrated process, but this perspective is not widely accepted.
Rabbi Zev Wolf of Zhitomir, a student of the Magid of Mezrich, reinterpreted the story of Sotah in his book Or ha-Meir as the Jewish people being the "erring wife" standing between our good and evil inclinations. This reinterpretation shows the lengths to which we can go to find new meanings in our texts, and underscores the dynamic nature of Torah interpretation.
Numbers 5:1-4 discusses the exclusion of ritually unclean people, including those with certain physical conditions, from the camp. This raises significant concerns about the treatment of disabled people within the legal framework of the written Torah. The focus on maintaining the purity of the camp by excluding those with physical impurities highlights a tension between ancient purity laws and modern values of inclusivity. Progressive Jewish thought emphasises the importance of reinterpreting or even rejecting aspects of the Torah that marginalise or harm vulnerable groups. The challenge is to read these texts critically and find ways to include all members of the community, regardless of their physical condition.
We believe that the Torah is not a static document, but a dynamic one, developed over time by human beings in conjunction with the Divine. This process is progressive, unfolding throughout history as we continually engage with the text and apply its teachings to our ever-changing contexts. The Divine inspires us to interpret, question and expand the Torah, ensuring that it remains relevant and inclusive for each generation. This partnership allows us to infuse the Torah with our contemporary values and insights, creating a living document that reflects the diverse experiences and identities within our community. As an autistic person, I strive to read the Torah with an inclusive lens and from the perspective of a neurodivergent and disabled person. This approach allows me and others to uncover and challenge the ableism, sexism and heteronormativity embedded in the text. In doing so, we can create interpretations that honour the inherent worth and dignity of all individuals, regardless of physical ability, gender or sexual orientation.
The exclusion of the physically unclean from the community is another troubling aspect of Parashat Naso. The text mentions "anyone with an eruption or discharge and anyone defiled by a corpse", which commentators have historically interpreted as conditions such as leprosy or eczema. The Chizkuni, a 13th century French rabbi, saw this as including eczema. As a disabled person and someone who has struggled with eczema all my life, these kinds of laws are particularly painful. They reinforce the social model of disability, where the stigma and exclusion imposed by society exacerbates the condition itself. This resonates deeply with the autistic experience, and indeed the experience of all disabled people, where societal barriers and misunderstandings create additional challenges.
Parashat Naso reminds us that women could not be priests, temple-serving Levites or tribal leaders; they are absent from the administration of holiness in this parasha. However, they can become Nazirites, individuals who take a vow of special devotion to the Divine. Dr Amy Kalmanofsky notes the interesting juxtaposition in the parasha between the Sotah and the Nazirite, who represent the opposite ends of society: the accused adulteress and the most dedicated of the holy people. This contrast underscores the complex and often contradictory nature of biblical laws and social roles.
It is also worth noting that both men and women can become Nazirites, taking a vow of special devotion to the divine. This inclusivity within the Nazirite vow stands in stark contrast to the exclusionary practices found elsewhere in the parasha, highlighting the complexities and contradictions within our tradition.
As we read Parashat Naso, let us commit to critically engaging with these texts, challenging the oppressive elements while embracing the values of inclusivity and justice. In doing so, we strive to create a more just and inclusive interpretation of Torah, one that honours the inherent worth and dignity of every individual.
Shabbat Shalom.
