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The Jewish Home | JUNE 9, 2022
From the Fire Parshas Naso
Hold on, Don’t Let Go by rav Moshe Weinberger Adapted for publication by Binyomin Wolf
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OctOber 29, 2015 | the Jewish Home
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e spoke recently about the trait of hargashas ha’setirah, being sensitive to living a life of contradictions in which we do not act according to that which we know is true. Continuing on this theme, we must examine the Nazir’s obligation to bring a sin offering at the conclusion of his period as a Nazir (Bamidbar 6:14). The Ramban explains the simple meaning of this requirement as follows: The Nazir is not satisfied with “just” keeping the 613 mitzvos of the Torah. The concept of Nazirus resonates with him and he sees the value in a more sanctified way of life. Yet after living on that higher level of existence, at the conclusion of his Nezirus period, he wishes to return to the “regular” mitzvos of every other Jew. The Ramban writes regarding this step-down from his status as a Nazir: This person sins against his soul at the completion of his Nazirus period be-
cause now [before ending his Nazirus], he remains a Nazir in this [higher level] of holiness and service of Hashem. It is fitting for him to remain forever as a Nazir, sanctified to Hashem... Therefore, he requires an atonement when he comes to defile himself with the desires of the world. This Jew desired a higher level of holiness and closeness to Hashem. The Torah even calls him (Bamidbar 6:8) “sanctified to Hashem.” When he leaves this status, he is somewhat blameworthy for giving up the higher level of existence that he had attained. He wore the crown of G-d on his head (Id. at 7) and has now decided to remove the crown to return to pedestrian existence. We must remember that Nazir status means more than the sum of the prohibitions a Nazir takes on. According to the Avnei Miluim (citing the Maharit, Responsum 22), when one becomes a Nazir, it is not because he vowed not to
consume foods or drinks derived from grapes, cut his hair, and come into contact with a dead body. Rather, being a Nazir is a special, holy status. The Nazir’s prohibitions are the result of his special, elevated status, not its cause. Because of his status as a holy person, he must conduct himself accordingly and avoid worldly desires. If someone on this higher level decides to stop, to interrupt his holy life, he is blameworthy. That is why he requires the atonement of a sin offering. We find a thematically similar teaching in the Gemara (Yevamos 48b), which says “Why do converts these days experience poverty and suffering? ... Because they delayed in coming under the wings of the Divine presence.” The Gemara brings a proof for this explanation from a pasuk in Rus (2:12), where Boaz praises Rus: “May Hashem repay you for your deeds and may your reward be complete from Hashem the G-d of Israel
because you took shelter [quickly] under His wings.” Rashi explains the pasuk to mean that Rus was praised for converting as quickly as possible. According to the Gemara, since Rus’s speed in converting after she realized that the Torah was the path of truth was praised, it can be inferred that a convert would be blameworthy if he or she delayed in acting on a new-found belief in the truth of the Jewish life. Rav Yaakov Emden in Haga’os Ya’avetz questions why a convert should be blamed for delaying his conversion. After all, gentiles have no obligation whatsoever to become Jewish. What difference does it make if he or she postpones conversion until a more convenient time? As I understand Rav Emden’s answer, it is very similar to the guilt of a Nazir who completes his Nazirus period. After a person reaches the conclusion that the Torah is true and that life
