In Parshat Naso, The concept of Nazir is introduced. We know that becoming a Nazir is an extraordinary act and one that is full of purity. However, pasuk yud aleph contradicts this by saying:
"וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא", which means,
"The kohen shall prepare one for a sin offering and one for a burnt offering and atone on his behalf for sinning" How could this act of self righteousness require a sin offering? Rabbi Elazas Hakafar says, that the sin of the Nazir was causing himself distress by abstaining from wine. This world was given to us to enjoy and appreciate its wonders. He who assumes additional and optional abstentions is sinning.
What are other reasons given for the Nazir's sin? What are other reasons a sin offering is necessary?
Rabbi Bachyei explains that the korbanot of the nazir, are not brought because of any sin. The root of the word korban is קרב, to draw closer; the purpose of the nazir’s korbanot is to draw him closer to the source of his spiritual energy, to give him a final boost that he can carry into his regular day to day.
ReplyDelete״ואחר ישתה הנזיר יין״ the Torah ends the parsha by telling us that the nazir should return to his everyday life of the past. The purpose of nezirut is not to escape from the mundane world, but to learn how to live in it properly.
ReplyDeleteWhat are other reasons a sin offering is necessary?
The Ramban explains that the Kohane prepares a Karban Chatat because the Nazir is leaving his holy position. A Nazir brings this sin offering, not because the Nazir himself sinned, but because he is leaving his holy state of being. He is going out of his pure state and entering the world again, and therefore, he needs to bring an offering to offset his decision to leave his holy job as a Nazir.
Rav Hirsch teaches that the karban Chatas is not brought for a sin that he has committed, but rather to show that he will never sin again. Meaning the nazir dedicated himself to Hashem and most likely during that time he did not sin. Rav Hirsch says that people usually became a nazir because they were not acting properly toward Hashem, and so they become a nazir to regain the connection, love and respect for Hashem. But now he is going back to the “real world” and “real way of life” and the chtatas serves to say that he will try his hardest to remain pure in the life he is going back to, and that he is now going back to join the Jewish people.
ReplyDeleteArielle Samuel- Gemara Taanit 11a says that anyone who fasts is a sinner. If he denied himself wine, he is deemed as a sinner.
ReplyDeleteRamban asks the question: what sin did the nazir commit that requires him to bring a korban chatat?
ReplyDeleteAnswer: Ramban explains that it is the nazir's return to normal life, which naturally contains a higher level of tumah than his life of abstention as a nazir, that requires a korban chatat
Rambam explains the Torah is designed to help us achieve moderation in all of our attitudes. But what constitutes moderation? The term “moderation” assumes that the moderate attitude is balanced between extremes.
ReplyDeleteInevitably, we all have attitudes that are not moderate but instead somewhat extreme. How does one correct a flaw? Maimonides explains that the Torah suggests that we temporarily force ourselves to adopt the behavior and attitude of the opposite extreme. With time, this practice will enable the person to break the original attachment. One will be able to adopt the moderate behavior and attitude required by the Torah.
Rambam explains that the mitzvah of the nazir should be understood in this context. The nazir is a person who was overly attached to the material pleasures. The nazir makes a vow to adopt the behavior associated with the opposite extreme. He embraces self-denial for a period of time. The ultimate goal is to free the personality from his inordinate attachment to material pleasures. This will allow him to ultimately achieve an attitude of moderation.
However, the Torah did not want us to mistakenly view the nazir’s behavior of self-denial as an ideal. We must recognize that the nazir’s vow is intended as a corrective measure for an extreme attitude and behavior. How was this message communicated? This was accomplished through the Chatat of the nazir. The Chatat teaches that the lifestyle of self-denial adopted by the nazir is not inherently proper. The measures adopted by the nazir are necessary in order to help him achieve moderation. The ultimate goal is balanced conduct, not the extreme behavior of the nazir.
Ramban says that he brings a korban chet because he is doing a sin by returning to the world. He should have remained a nazir but by returning to normal life he is furthering himself from Hashem and is doing a sin.
ReplyDeleteRabbi Lieblich says that a nazir is not actually sinning, hes bringing a korban for the future sins his people and him will do.
ReplyDeleteRashi gives a few possible answers. According to Rashis second answer, a nazir is required to bring a sin offering because abstaining from wine is a sin. He quotes the gemara saying, "Rabbi Eleazer ha-Kappar said, ‘he sinned by abstaining from the enjoyment of wine.'" Rashi does not believe that living life a nazir is ideal.
ReplyDeleteRabbi Yanklowitz explains the nazir’s sin. The nazir sees a world of temptation and corruption and doesn’t want to take part in it. So, he decides he won’t be involved and corrupt himself in that way. Therefore, he puts in place mechanisms to maintain his own purity and correct behavior. However, what has he actually accomplished? Has he changed any of the things that bothered him about society? Has he helped others to overcome the temptation and corruption? No. That is the sin of the nazir. Additionally, the Toldot Yitzchak explains that there are two parts to every person. One’s body and one’s soul. In this world, one must equally develop both the body and the soul so that each can reach its full potential. When becoming a nazir, one neglects the body and the physical aspects to focus on the soul. Therefore, a nazir is required to bring a Korban Chatat to atone for the primary focus of the soul and not the body.
ReplyDeleteRabbi Kahn explains different opinions on this issue. One opinion is that the Nazir brings the sin offering because it was possible that at one point he didnt live up to his expected status. Another opinion is that giving an offering atones for any "sins" that are A part of and critical to being a Navi. An example of this would be not drinking wine.
ReplyDeleteHaRav Simcha Zissel Broide states that originally, the decision to become a Nazir is a difficult one and is therefore viewed as sinful. Over time, however, the Nazir became uplifted and at the end it is as if he is a new person. The Torah no longer frowns upon his decision to become a Nazir since he is now in an elevated state. Therefore, it is also no longer considered a sin to abstain from physical enjoyment since it is for the purpose of serving Hashem.
ReplyDelete"The nature of this sin offering is debated in the Talmud. One opinion is that the sin offering is brought because the nazir may have unwittingly failed to live up to his new status at some point in the process. The other opinion is that the offering atones for the "sins" that are part and parcel of the nazirite experience itself- namely, abstinence from wine that would otherwise have been enjoyed. This teaching may come as a surprise; after all, Judaism does not usually concern itself with lamenting unfulfilled desires or earthly pleasures - but the Talmudic teachin(2) is quite clear: This world was made to be enjoyed, celebrated, and sanctified."
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Rabbi Ari Kahn says that a nazir has to bring a sin offering because he might have failed to live up to his new status at some point in the process. Ultimately though a nazir brings a sin offering for the sin of not enjoying Hashem's beauty in the physical world He created. Because of the Nazir's vow to abstain from any pleasures in the physical world he needs to atone for passing up on the many pleasures Hashem offers.
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