—Numbers 5:12
Once, there was a brilliant professor. A man of towering
intellect, he spoke a dozen languages and held doctorates in physics, biology,
chemistry, and probably a few other subjects of his own invention. Wherever he
went, people marveled at his genius.
One day, the professor passed through a quiet village. The
sort of place where a cow in your front yard means you’re having visitors. A
few curious locals asked what he did for a living.
“I’m a physician,” he said.
Later, a friend asked him, “With all your degrees, why
settle for ‘physician’? Why not impress them with quantum theory or
evolutionary microbiomes?”
The professor smiled. “Because none of them has ever needed a theoretical physicist. But everyone respects a medical doctor. People appreciate what speaks to their lives.”
Of Tithes and Suspicion
The Talmud raises a sharp question: Why does the Torah
place the laws of the suspected adulteress right after the laws of tithes (terumot
and maaserot)? On the surface, they seem like two entirely different
worlds.
The Sages answered: If you don’t give your tithes to the
kohanim, you’ll end up needing them for something much closer to home.
It’s a clever connection. Tithes represent gratitude and
support for the kohanim, who are entrusted not just with the Temple service,
but with blessing the people and inspiring them with Torah. As it says: “From
the priest’s lips, they will guard knowledge, and they will seek Torah from his
mouth” (Malachi 2:7). Their role is essential to the spiritual well-being of
the nation.
One of their most delicate roles is handling the case of
the woman suspected of infidelity. If a husband doubts his wife, the kohanim are
the ones who carry out the ritual to reveal the truth and, hopefully, restore
peace.
The wise understand: The kohanim’s work goes far beyond
these dramatic moments. Their mission is to guide, atone, and help us stay
connected to God. Those who appreciate the kohanim’s work are eager to support
them in their sacred task.
But those who refuse to give tithes clearly fail to
appreciate this sacred work. So, Divine wisdom arranges that they will
eventually find themselves in a situation where they need the kohanim’s
service. Not for lofty purposes, but for something far more humbling, like
confronting a doubt in their own home.
And then, perhaps, they will come to acknowledge the contribution of the kohanim. If not for their loftier roles, then at least, like the professor who was respected as a medical doctor, for their role in bringing healing within the family.
(The Wit and Wisdom of the Dubno Maggid. Adapted from Mishlei Yaakov pp. 313-314. Berachot 63a)
