Chasidut su Numeri 5:37

Numbers 5,21. “may the Lord make you a curse ‎and an imprecation among your people, as the Lord causes ‎your thigh to sag, etc.;”
We need to pay close attention ‎to the word ‎יתן‎ which normally means “he will give,” or “may he ‎give,” being used here when introducing a curse. Moreover, the ‎line ‎יתן ה' אותך לאלה‎, “may Hashem make you a curse, etc.,” ‎seems to contradict a fundamental principle in Judaism that ‎nothing negative ever originates from Hashem, and here ‎the priest appears to invoke precisely this!
We may have to look at the following in order to understand ‎what is written here. When G’d exacts judgment from sinners this ‎may take two forms. 1) By doing so, He at the same time ‎sanctifies His holy name. 2) He is not concerned with sanctifying ‎His holy name through the manner in which he executes this ‎judgment. When G’d’s name becomes sanctified while He exacts ‎retribution from the sinner, this is an act of Kindness on His part, ‎as the victim of the judgment exacted simultaneously became the ‎instrument through which G’d’s name was sanctified. The ‎victim’s soul experiences a spiritual elevation as a result of having ‎been instrumental in sanctifying G’d’s name.
We find an allusion to this in Exodus 14,31 where the Torah ‎writes: ‎וירא ישראל את היד הגדולה אשר עשה ה' במצרים‎, “Israel saw the ‎great hand of the Lord that He brought to bear on Egypt, etc.;” ‎the expression ‎יד הגדולה‎, always is an allusion to G’d’s attribute of ‎loving kindness. If you were to ask how we can possibly see G’d’s ‎‎“kindness” when He is busy drowning the mighty armies of the ‎Egyptians, the answer appears immediately afterwards where the ‎Torah describes that as a result of witnessing G’d’s great hand the ‎Israelites were in awe of G’d as never before, i.e. ‎וייראו העם את ה' ‏ויאמינו בה' ובמשה עבדו‎, so that “they feared the Lord and believed ‎in Him as well as in His servant Moses.” Some of the “credit” for ‎the Jewish people’s faith could be attributed to the Egyptians in ‎their role as G’d’s victims, which resulted in His name being ‎sanctified. G’d’s intervention in the affairs of the Sotah, and ‎her jealous husband similarly is bound to result in the people ‎observing the results having greater respect for G’d and His ‎name.‎

The students of the Great Maggid spread out to many different locations and were known as seekers of the knowledge of God. They were all masters of the mysteries, and all holy. Each one taught a path in the service of God according to his own particular qualities, using this path as the central method in his students. Among the Baal Shem Tov’s students, there were those who taught a way of Divine service based on great fervor in the fulfillment of the Torah, together with the nullification of worldly existence and the unification with the mysterium tremendum during prayer. There where others who emphasized the centrality of the love and unification of all of Israel, in order to draw Divine effluence and blessings down to the Jewish people. Their great love gave them strength in order to unite the hearts of Israel, inspiring them with words that drew their students to follow in the path of God. There were still others who taught a mystical form of exegesis, with discourses full of hints, numerical equivalents, acronyms, revealing holy names in the words of the Torah. There were even those who taught the Torah in an enigmatic language, even though they were disciples of masters whose entire aim was to explain and elucidate the Torah, bringing it within the borders of man’s intellect. Those who saw fit to hide their language did so due to the root of their souls and their particular locations, in seeing so many students and wary of the real possibility of misunderstanding, took care not to explain their teachings in a revealed language. Even though they spent much time in this holy and protective manner, there was a great lack of understanding on the part of their listeners. Such is the case when the mystery is wrapped in the enigma and expressed in a hidden language. Due to this, their opponents would incorrectly interpret their words. These students of the Baal Shem Tov were using all of their powers to instill the faith in the hearts of Israel to know that God fills the whole world with His glory, using the perfect words of Torah such as those found in the Zohar, which shows us how God fills all the worlds and surrounds all the worlds.¹⁴⁹See Zohar, Parshat Pinchas, 225a. So their opponents found a dark and narrow place in which to explain his words as the same as one of the foreign concepts in the belief in God’s providence that the Rambam quotes in the Guide (Section 1, Ch. 73) as, “the view of some of the Mutazilites.” They believed that existence and the absence of existence are accidents newly created at every moment. However, anyone seriously studying this matter in the Guide would see how at the end of the sixth argument of that same chapter the Rambam refutes their view, a belief that would do away with any need for Divine service or prayer. So of course neither the Rambam nor the disciple of the Maggid under discussion ever intended to claim that this foreign view is in agreement with the view of the Torah. This is not the direction any Torah leader such as the Rambam would take. Just as the Rambam, the disciple of the Maggid confronted these foreign ideas as a result of being exiled in a place of evil waters,¹⁵⁰The Zohar compares the study of secular philosophy to drinking “bitter and cursing waters,” as described in the section of the Torah that deals with the suspected adulteress. (Numbers 5:5) where the denizens of which would drink and swallow¹⁵¹See Ovadia, 1:16. from their local well. The attacks of their opponents are really as trivial as the drool dripping from a dreamer’s mouth. In their attacks they claim that the servant of God need not think that God fills all of the worlds, but only needs to know that God surrounds all of the worlds.¹⁵²R. Gershon Henokh alludes here to a major theological debate between the Hasidim and their opponents. To the Hasidim, God’s present not only “surrounds” the worlds (that is, creates it and directs it from above), but actually “fills” the worlds; meaning, the entire world is filled with Divinity, one only needs to remove the veils that conceal it. To the opponents of Hasidism, since God is exalted above creation (as it were), one can only serve Him by transcending the mundane, and choosing those paths and practices given specifically by God to man to this end – the Torah and mitzvot. However, to the Hasidim, God’s presence was immanent in creation; thus, He could be served even through mundane acts, such as eating, drinking, singing, and dancing. But in making such a misguided comment he is in fact voicing the view of the idolaters mentioned in the Talmud Menahot, 110a), “They call God, ‘god of the gods.’ “ This view is contrary to the view of the Torah, for our Torah says, “know that I am God who makes you holy.¹⁵³Shemot 31:13. “ Yet do not cast aspersions on these opponents. Their attacks are just a result of an inferior understanding of the fundamentals of these matters. They merely dressed their language in ill-fitting garments, totally unsuited for the one wearing them. Their attacks were a result of a musing of the heart which they were not able to adequately able to pronounce.