Giving Holiness to the Kohen

Giving Holiness to the Kohen

Parshat Nasso opens a complex and sensitive area of Jewish life, but one that especially stands out—the laws of the Sotah, the wayward wife. At first glance, the section is shocking and difficult. It touches on betrayal, suspicion, broken trust, and ultimately either blessing or devastating punishment.

Yet right before the Torah introduces the Sotah, it discusses something seemingly unrelated: the gifts and tithes that a person must give to the Kohanim and Levi’im.

The Torah states:

“Ve’ish et kodashav lo yihyu” — “And a man’s holy gifts shall be his.”

Rashi explains several meanings behind this verse. One explanation is that a person has the right to choose which Kohen receives his gifts. Another explanation is more severe: if a person selfishly withholds the gifts meant for the Kohanim and Levi’im, then eventually he loses his blessing and becomes impoverished himself.

But then Rashi brings another startling teaching from the Gemara:

If a person withholds the gifts from the Kohen, eventually he will need to come to the Kohen for a different reason—bringing his wife for the Sotah procedure.

Why Is the Husband Blamed?

This raises an obvious and uncomfortable question.

Why does the Torah connect the husband’s stinginess with the wife’s downfall? It almost sounds as if the husband caused the problem.

The Torah is not removing responsibility from the Sotah herself. If she truly committed adultery, then she is liable for her actions. But the Torah is revealing that the spiritual environment of a home matters deeply. A selfish, closed-hearted attitude toward holiness affects the atmosphere of the marriage itself.

When a man refuses to give properly to the Kohanim and Levi’im, he is essentially withholding holiness from its rightful place. He becomes attached to possession, control, and selfishness. That spiritual flaw eventually damages the peace and blessing within the home.

The Sotah process merely reveals what was already hidden beneath the surface.

If the woman was truly guilty, the procedure exposes it. If she was innocent, however, the exact opposite occurs—she receives blessing, healing, and even children if she had previously been barren.

Simcha as the Source of Berachah

To understand why the Torah connects the gifts of the Kohen to the Parshah of Sotah, we have to return to Rebbe Nachman’s teaching in Likutey Moharan Lesson 24. Rebbe Nachman teaches that when a person works on being b’simcha (joyful), and especially when he does mitzvot with simcha (joy), he activates berachah (blessing) in his life.

This is especially connected to the Kohanim. The Kohanim are the channels of berachah (blessing) in Am Yisrael. We see this clearly in Birkat Kohanim (the Priestly Blessing), where the Kohanim raise their hands and bless the Jewish people. Their hands become like spiritual funnels, drawing blessing into the world.

When the Torah commands a Jew to give Terumah and ma’aser (tithes) to the Kohanim and Levi’im, this is not just a financial obligation. It is an expression of simcha (joy) and gratitude. A person looks at his produce, his income, and everything Hashem has given him, and instead of saying, “Why should I give away what I earned?” he recognizes that it is all a gift. From that place of appreciation, he gives to the Kohen.

That giving itself activates berachah (blessing).

Terumah and the Fiftieth Gate

Reb Noson explains that the word Terumah hints to the phrase trei mime’ah (two from one hundred). In halachic terms, the average amount of Terumah was one fiftieth of the produce. The number fifty is deeply connected to the Keter, the gateway to Hashem’s Infinite Light.

By giving Terumah to the Kohen, a Jew is not merely fulfilling a technical agricultural law. He is activating a spiritual pipeline. Through giving with simcha (joy), he connects to the Kohen, who represents berachah (blessing), and through that berachah he gains access to the fiftieth level—the level of Keter.

This is why the Torah places so much weight on giving properly to the Kohen. The act of giving reveals what is happening inside the person. If he is b’simcha (joyful), he can give. If he is constricted, bitter, and negative, he holds back.

The Closed Hand and the Closed Heart

A person who refuses to give the gifts to the Kohen is not simply being financially irresponsible. He is revealing an inner lack of simcha (joy). His attitude is one of constriction and judgment: “Why should he get it? I worked hard for this. It belongs to me.”

That mindset comes from sadness, pressure, and negativity. When a person lacks simcha (joy), everything feels heavy. Money feels hard-earned in the wrong way. Life feels tight. Giving feels like a loss.

But when a person lives with simcha (joy), he sees his livelihood as a gift from Hashem. He is able to give because he feels that he himself has received. The open heart produces an open hand.

This is the deeper meaning of the Torah’s warning: if a person does not come to the Kohen with his holy gifts, he will have to come to the Kohen in another, painful way—with the Sotah scenario.

The Torah is teaching us that we have a choice in how we deal with life. We can choose harshness, judgment, suspicion, and sadness. Or we can choose joy, generosity, prayer, and openness.

Two Ways to Face Shalom Bayit

The Torah is showing us two possible paths.

A person can face the difficulties of marriage through simcha (joy), generosity, tefillah (prayer), and openness. Or he can face them through negativity, constriction, suspicion, and harshness.

If a husband is b’simcha (joyful), even if he has a difficult wife or a complicated home situation, his simcha gives him a much greater chance of transforming the atmosphere. Simcha brings patience. Simcha brings prayer. Simcha allows a person to believe that things can change.

Reb Noson once advised a man who had a terribly difficult wife and thought his only option was divorce. Reb Noson told him to daven (pray) for her, again and again. The tradition is that he did so, and through his prayers, she changed.

That is the path of simcha (joy): not denial, not pretending everything is easy, but believing that Hashem can help and that the situation can still be elevated.

When Negativity Takes Over

The opposite path is much harsher. When a person is not b’simcha (joyful), he becomes judgmental and closed. This can show up in how he gives tzedakah, how he treats others, how he views himself and how he relates to his wife.

A person can even become negative in spirituality. He thinks constantly, “I’m not davening properly. I’m not learning enough. I’m not guarding my eyes. I’m not taking care of my health. I’m not what I should be.” Instead of this awakening him to grow, it crushes him. He becomes guilty, sad, and bitter.

That attitude does not fix a person. It creates more dinim (judgments), more constriction, and more difficulty.

This is what the Sotah process represents on a deeper level. If a person does not choose the path of simcha (joy) and berachah (blessing), then the hidden problems in his life are revealed in a far more painful way.

The Sotah as Revelation

The Sotah process does not create the problem. It reveals what is already there.

If the woman truly sinned, the bitter waters expose that truth. If she did not sin, then after all the embarrassment and suffering, she receives blessing. If she was barren, she can now be blessed with children. If her children were lacking in some way, she can be blessed with better children.

So the same process can end in tragedy or in blessing.

What determines the path? Much depends on whether the home is built on simcha (joy), generosity, and connection to holiness, or on constriction, suspicion, and negativity.

The man who gives to the Kohen is choosing the first path. The man who withholds is choosing the second.

Who Are the Kohanim Today?

In the time of the Beit HaMikdash, giving Terumah and ma’aser to the Kohanim was one of the highest forms of tzedakah. The Kohanim served in the Beit HaMikdash and represented the channel of berachah (blessing) for the entire Jewish people.

Today, without the Beit HaMikdash, we do not have that same system in practice. But Reb Noson explains that the true Torah sages and Tzaddikim of the generation carry a similar role. Their lives are dedicated to bringing berachah (blessing), Torah, holiness, and spiritual life into the world.

There are many worthy tzedakah causes, and they all have value. But if a person wants to activate the deepest kind of berachah, he should seek to support the Tzaddikim and true talmidei chachamim (Torah scholars), those whose lives resemble the role of the Kohanim in the Beit HaMikdash.

Supporting them connects a person to a similar spiritual channel: simcha (joy), berachah (blessing), and access to the fiftieth level, the Keter.

Choosing the Path of Simcha

The Torah is teaching us that we have a choice in how we deal with life.

We can choose harshness, judgment, suspicion, and sadness. Or we can choose simcha (joy), generosity, prayer, and openness. The first path may feel more “realistic” when life is difficult, but it only brings more constriction. The second path may seem softer or less direct, but it opens the channels of berachah (blessing).

This is especially true in Shalom Bayit. When a person wants blessing in his home, he must learn to give. He must be willing to support holiness, to open his hand, to open his heart, and to bring simcha into the atmosphere of the home.

The Torah’s message is clear: if you bring your holy gifts to the Kohen, you will not need to come to the Kohen in a painful way. Choose the path of simcha (joy). Choose the path of giving. Choose the path that activates berachah.

May we be zocheh (merit) to live with simcha, to give with an open heart, and to draw true berachah into our homes and into all of Am Yisrael.

Shabbat Shalom.

Meir Elkabas