It wasn't just about following rules, but about something much deeper: our hearts and our eyes. to a fascinating passage from Bamidbar Rabbah 10, a section of the great Midrash (rabbinic interpretive commentary) compilation, that unpacks this very idea, drawing connections between the Torah, Proverbs, and the slippery slope of temptation.
The passage begins with a powerful verse from Proverbs (23:26): “My son, give me your heart, and your eyes will observe my ways.” But what does it mean to "give God your heart?" The Midrash connects this directly to the people of Israel, whom scripture calls "children" (Deuteronomy 14:1). Giving your heart, it suggests, is about internalizing the divine teachings, like it says "Circumcise the foreskin of your heart" (Deuteronomy 10:16), and "You shall place these words of Mine upon your heart" (Deuteronomy 11:18). And having your eyes observe God's ways? That means actively remembering and observing the mitzvot, the commandments, as (Numbers 15:39) tells us: “You shall see it, and remember all the mitzvot of the Lord.” It's a holistic commitment, inside and out.
But here's where it gets interesting. The text immediately pivots to a warning against something far more dangerous: idol worship. (Proverbs 23:27) describes a “harlot” as a “deep pit,” and a “foreign woman” as a “narrow well." The Midrash explains this is a metaphor for idolatry. The text refers to idol worship as zona, a harlot. It's a "pit" because, as (Isaiah 2:9) says, "a person will be made lowly," vayishaḥ, when they fall into it. It's "deep" because, again quoting Isaiah, "and a man was made low." And it's "foreign" because, well, it’s about "foreign gods" (Deuteronomy 31:16).
Why such strong language? Because, according to this interpretation, idol worship isn't just a theological error; it’s a destructive force that leads to ruin. As (Lamentations 3:53) says, "They bound my life in the pit.” It incurs divine wrath, af, as (Deuteronomy 11:16-17) warns: "Lest your heart be seduced, [and you stray and worship other gods]…. The wrath of the Lord will be enflamed against you…"
And it gets worse. The idolater "will lie in ambush like a kidnapper," as (Proverbs 23:28) warns. The Midrash sees this as a swift, sudden eradication, echoing (Deuteronomy 11:17): “You will be quickly eradicated.” They "increase the treacherous among men," meaning the people of Israel (Ezekiel 34:31) become treacherous, uvogedim, falling prey to deception, like it says in (Isaiah 24:16): “Woe is me; the betrayers [bogedim] betrayed."
Then comes a series of questions, six times over: “To whom woe? To whom alas? To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?” (Proverbs 23:29). The Midrash interprets these six "to whom" questions as corresponding to the six exiles Israel endured among the nations: Egypt, Assyria, Babylon, Media, Greece, and Edom. The point? Even when God used other nations to punish Israel, those nations ultimately faced divine retribution for their excessive cruelty. As (Zechariah 1:15) puts it: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction.”
The passage continues, drawing parallels between the nations who mistreat Israel and those who “linger over wine” (Proverbs 23:30), exploiting and harming them. It cautions against looking at wine "in its redness" (Proverbs 23:31), which the rabbis interpreted as a warning to the oppressor nations not to place too heavy a burden on Israel.
Ultimately, the Midrash says, mistreating Israel has consequences. "At its end, it bites like a serpent” (Proverbs 23:32). God reminds the nations of Eve, who was punished for following the serpent’s advice regarding the forbidden tree (Genesis 3:6). Similarly, those who exploit Israel, who are metaphorically referred to as wine, will face divine punishment.
The passage then offers examples from Jewish history: Pharaoh, who drowned in the Red Sea; Sisera, who was defeated by a woman; and Haman, who was hanged after plotting to destroy the Jews. In each case, the Midrash emphasizes the principle of midah k’neged midah, measure for measure. Divine justice is precise and fitting.
But the passage doesn't end there. It circles back to the personal level, exploring the dangers of adultery. Here, the "harlot" of Proverbs is interpreted literally, as a married woman who commits adultery. This path, too, leads to destruction and divine wrath.
The Midrash concludes by emphasizing the importance of self-control and resisting temptation. Just as wine can lead to harlotry, so too can unchecked desires lead to ruin. That’s why the portion of the nazir, the one who abstains from wine, follows the portion of the sota, the suspected adulteress. It’s a reminder that those who fear sin will abstain from temptation.
So what's the takeaway? This passage from Bamidbar Rabbah isn't just a historical or theological curiosity. It's a timeless exploration of human nature, temptation, and the consequences of our choices. It reminds us that true devotion isn't just about outward observance, but about cultivating a heart and mind that are aligned with God's ways. And it offers a powerful warning against the seductive allure of destructive forces, whether they take the form of idolatry, oppression, or unchecked desire. How do we give God our heart today, and keep our eyes on the right path?
“When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18). “And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16). It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship? It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18). “Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16). “She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]”18This is expounded as though it was written baḥataf, meaning hurriedly. (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17). “And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16). Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim,19The book of Leviticus. which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21). From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places20The altars used for idol worship were built on high places. [and destroy your sun stones]” (Leviticus 26:30). “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon. This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15).21The nations caused Israel to suffer more than God wanted them to suffer. “For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?” “To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2). “To those who linger,” these are the nations of the world, who linger over wine22Israel. to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel. That is what is written: “Do not look at wine in its redness.” What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written,23The word is written with a yod, kis, but is read with the letter vav, kos. as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor]. Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher]. “At its end, it bites like a serpent” (Proverbs 23:32). The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16).24The verse is expounded to include menstrual blood, the blood of the hymen, the difficulties of child rearing, the discomfort of pregnancy, the pain of childbirth, the longing for her husband in his absence, and the fact that while he can directly initiate relations, she must do so discreetly (Eiruvin 100b). That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3). “And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder. That is what is written: “That they shed innocent blood in their land” (Joel 4:19). “Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion.25The treatment for a wasp sting, cold food, exacerbates a scorpion bite, and the treatment for a scorpion bite, hot food, exacerbates a wasp sting. “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them. Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure. “Or like one lying atop a mast” (Proverbs 23:34), this was Sisera. What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9). That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure. Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai. That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29). “Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5). The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure. “They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn. That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.” “They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him. “When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22). Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39). The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.” Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman.26Who commits adultery. “A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth. That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman. “She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife. “Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolonged27Keḥetef with a tav can be interpreted as though it were with a tet, meaning in an instant.time for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel. That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.” “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22).28See Bemidbar Rabba 9:35, which describes the punishment of the adulterer. “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe. “To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his. Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other. “To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause,29Namely, is suffering needlessly because of the adultery which she committed. and with no wound from her husband amuses herself with another. “To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12). Another matter, “to whom talk?" – this is the oath of the curse,30On the adulterous woman. just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel. “To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause. “To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it. “Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death. Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose,31I have seen menstrual blood. and he does not withdraw.32All the halakhic obstacles become like a flat plain for him, and therefore he has relations with his wife even though she is a nidda. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17). Likewise, Noah, his son, one-third of the world,33Noah had three children, so if one was cursed, a third of the world was cursed. was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him. “And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21). Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1). “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified34See Deuteronomy 23:2. as he was castrated. “Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine,35In accordance wth the view that the fruit eaten by Adam was fruit from a vine. See Berachot 40a. he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced. He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it. We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2).
