S.A.L.T. - Tuesday

Among the topics covered in Parashat Naso is that of the "sota," the infidel woman.  The process of determining her innocence or guilt involved the preparation of a special potion for the woman to drink. This potion consisted of, among other "ingredients," some earth from the ground of the mishkan/Mikdash. The Gemara in Masekhet Chullin (88b) writes that this mitzva, of adding dust to the sota's drink, and that of the ashes of red heifer used as part of the process of ritual purification, came as a direct reward to Avraham Avinu.  As he pleaded with the Almighty to spare the wicked city of Sedom, the patriarch begged for permission to proceed with his protest despite his being "earth and ashes."  As reward for this remarkable demonstration of humility, God granted Avraham's offspring with two mitzvot involving these two substances: the earth of the sota waters and the ashes of the red heifer.

What does this mean?

Avraham's recognition that he amounts to nothing more than "earth and ashes" reflects his keen awareness of God's having created all nature.  He, likely the greatest human being alive at his time, afforded himself no more inherent worth than any other component of the natural world, as he, like dust and ashes, was independently powerless.  Anything he had, starting with his very existence, was granted to him by the Almighty.  As such, he stands on par with the dust on his feet and the ashes under his furnace.

This awareness allows such seemingly valueless materials to attain the utmost sanctity through use for a mitzva. Once an individual recognizes that nothing in the world is of more inherent value than any other, as it all emanates from the Hand of God, then nothing can be excluded from religious service. Thus, the dust of the sota waters and ashes of the red heifer come in response to Avraham's perspective on nature. Since it all comes from God, it can all be used for God.

Indeed, among the most remarkable features of halakha is that it is all-encompassing.  No aspect of our lives can escape the mandates of Jewish law; it covers everything.  In this way we reflect our belief in the Almighty as the Creator of everything, such that even the most worthless items on earth can become means towards the ultimate purpose of life, the service of God.

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