Kollot Dvar Torah for Shabbat Naso – by Elinor Furman

Written by Writings & Sermons by others — 9 June 2025

Alice Young, a botanist and mother, lived in the Connecticut Colony of British America in the 1600s. As an American, I learned that The Colonies were settled by Puritans who were escaping religious persecution. They were ‘outcasts’ who in turn persecuted Alice Young.

Alice was accused of using witchcraft to start a flu pandemic that resulted in children’s deaths at all levels of society. Her daughter survived – raising suspicion in the town. Alice and her extended family had a different background than other residents. They were outsiders. It is thought that a member of the elite orchestrated for someone to be scapegoated and hanged. Anyone who seemed over-intuitive was at risk. Alice was chosen.

At the age of 32, she was the first person in The Colonies to be executed as a witch.

Later, during the Salem, Massachusetts Witch Trials, women (and some men) who were accused of witchcraft would be bound and thrown in the nearest river. Religious and political leaders believed that if they were witches, they would float to the top of the water.

Ironically, they would then be killed. If they were not witches, they would be pulled out of the water, but most did not survive. People believed that this was God’s will.

Other cultures used water as a symbol of divine judgment. In the Babylonian Code of Hammurabi 4,000 years ago, a woman suspected of adultery would ‘jump’i nto the river. Her fate was also left to the gods.

Some of you know that I did not have any Jewish education as a child – no Cheder or Hebrew lessons. I never saw a candle. As a result, I became very interested in other ancient religions such as Greek and Roman. I was also drawn to witchcraft, now a recognised neo-pagan religion in the United States called Wicca. In the 1600s, I could have been one of those on trial.

In today’s Torah reading, we will hear from Frances and Wouter about how certain people were treated. All men and women who were deemed to be impure were removed from the camp. Next, anyone suspected of wrongdoing was removed. Finally, the most serious offense was of any woman whose husband thought she was adulterous. The man only required a fit of jealousy to carry this accusation forward and take her to the priest for testing. He needed no proper evidence.

This led to another type of water ordeal or trial.

At that time, adultery was defined as sexual contact between a married woman and a man other than her husband. A wife was considered the property of her husband.

As Ancient Israel was a polygamous society, a married man was permitted to have sexual contact with an unmarried woman, although it was discouraged.

The priest started this ritual by mixing holy water with dust and ink from the floor of the sanctuary. He then pronounced:

‘May The Eternal curse and denounce you among your people.

May this bitter water that induces the spell enter your body, causing your belly to distend and your thigh to sag.’

And the woman shall say: ‘Amen, Amen.’

If the woman were pregnant, she would likely miscarry.

The bitter water could cause infertility as well.

Rashi points out that this ritual sets an example – warning other women not to come under suspicion. Today, this would be considered victim blaming.

Maimonides views the ‘trial by bitter water’ as a legal mechanism for resolving disputes between spouses, particularly when a husband suspects his wife of adultery. He emphasises the role of witnesses and the husband’s responsibility to bring the case before the priests.

I would counter that this is hardly the way to marital harmony.

Julia Knobloch, an author and American Conservative rabbinical student, has written that

The Bavli Tractate Sotah (meaning adulteress) discusses the details of this ritual, and we learn that the ingestion of the bitter water is only the last step in a process designed to humiliate the suspected woman.

If the wife admitted or agreed to admit that she had committed adultery, she would renounce her marriage contract, get divorced and disappear – destitute and disgraced.

If, on the other hand, she insisted upon her innocence, she would be made to go through the ordeal of the ritual:

The priest grabbed hold of her clothing and tore it until her chest, ie her heart, is revealed. He then unbraided her hair, exposing her to public shame. Her honour and status were tainted. She became an outcast.

After being abused in such a manner, the woman was asked once more to admit to her guilt before she was forced to drink the bitter mixture.

By the end of this tractate, the husband is cleared of any sin relating to his wife’s suffering or death.

As Progressive Jews in the 21st century, we analyse these difficult passages, but have no obligation to agree with them.  We would consider such a ritual unacceptable and even barbaric. Still, how far have we really come?

Cultural and religious issues certainly have an effect on our lives today. In parts of Israel, among other countries, women are denigrated – segregated on buses and whilst walking on pavements. Some men refuse to sit next to a woman on a plane – although it is illegal to pressure a woman to change her seat.

I was a magistrate in family court for a number of years. A high proportion of our cases revolved around issues of domestic abuse – mostly perpetrated by men but occasionally by women. This included controlling and coercive behaviour as well as mental and physical abuse. To the best of our abilities, our decisions were unbiased and based on evidence, after taking account of social work and legal advice.

Especially in these ongoing challenging times, may we – and all the world – treat each other with respect – regardless of differences – whether we appear to be a witch, adulterer or we just don’t fit in.

After all, our tradition tells us to love our neighbour, and the stranger. We are urged to assist those who may need a personal advocate to act for them, but have no one to ask.

Let us all advocate for the vulnerable.

Shabbat Shalom.