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Judaism
Weekly Dvar Torah
FROM ERETZ YISRAEL The Nazir – A Holy Sinner
BY RABBI ZEV LEFF
The nazir who vows not to drink wine is elevated to a level of holiness similar to that of the Kohen Gadol. Like the Kohen Gadol, he is prohibited from defiling himself for the dead, even his closest relatives, and the Torah describes his hair, which he must let grow, as sanctified. Yet this very same nazir must bring a korban chatat – a sin offering – at the termination of his vow. The Gemara explains that this sacrifice is to atone for the sin of denying himself the pleasure of wine. Thus, the same vow which elevates him to a level of holiness also causes him to be adjudged a sinner. Why?
“All that the Holy One, Blessed is He, created in His world, He created solely for His glory” (Pirkei Avot 6:11). Hashem created the world for man to utilize in His service, not to be retreated from. Every aspect of creation can and must be utilized to aid one in understanding and drawing closer to its Creator.
The Torah outlook on the physical world is diametrically opposed to the Christian viewpoint. Christianity teaches that the material world is inherently evil. Any enjoyment of the pleasures of the physical world is permissible only as the lesser of two evils. The only sacrifice a gentile may bring is an olah, which is wholly consumed. The only kedushah (holiness) understood by the nations of the world is total negation of the material world. By contrast, our most exalted sacrifice is the shelamim (literally a perfect, harmonious offering) where only a small portion of the offering is burnt on the altar. Most of the offering is eaten by the one who brought the sacrifice and the Kohen who offered it.
The wine forbidden to the nazir can enhance our performance of various mitzvot and occasions of joy by helping us give expression to our innermost sentiments. When detached, however, from mitzvot, and utilized as an end in itself, it degrades a person by robbing him of his most precious possession, his mind. Thus, one who “sees a sotah in her disgrace,” i.e., brought to shame from an abuse of wine, and who recognizes a similar weakness in himself, should vow to abstain from wine for a period of time to control his weakness.
Recognizing one’s weakness and choosing abstinence over abuse renders one holy. But lest the nazir lose sight of the ideal, the Torah reminds him that he is nevertheless a sinner. He has not yet achieved the goal of life of elevating the entire physical world. Were he on the ideal level, he would not have to abstain from wine, but would instead utilize it for spiritual growth. Thus, the same vow that renders him holy is also a compromise of the true ideal.
This explains why on Shavuot we are mandated to celebrate it not only spiritually but also physically by enjoying a festive meal, since Torah is the ultimate bridge connecting the spiritual and physical worlds.
This is one of the distinctions of Eretz Yisrael. The Chatam Sofer explains that any pursuit that enables one to settle in Eretz Yisrael fulfills the mitzvah of yishuv Eretz Yisrael. Hence, in Eretz Yisrael all physical and material pursuits are elevated to mitzvah status and endowed with spirituality.
May we utilize the physical and material opportunities Hashem offers us in this world in His service and thereby merit the day when we all will be in Eretz Yisrael with the coming of Mashiach soon in our days.
Rabbi Zev Leff is the rabbi of Moshav Matityahu, and a renowned author, lecturer and educator. He is a member of the Mizrachi Speakers Bureau (www. mizrachi.org/speakers).
Parshat Nasso: Abstinence and Ascetism
BY GAVRIEL COHN
Throughout the ages, many cultures have had ascetics, pious individuals that withdraw from the material pleasures of this world and lead a more secluded, simple life. Ashrams and monasteries stood alone on soaring mountain peaks and in harsh deserts, keeping those that so desired isolated from the world. Some even turned to afflicting pain and suffering on their bodies.
These movements are of course understandable. We human beings are a unique hybrid, a curious composite of both body and soul. On the on hand, we possess a physical, almost animalistic side to us, but, on the other, we have an ethereal consciousness about us, a spiritual or intellectual side. Through fasting or flagellation, self-denial or deprivation, bands of ascetics and hermits over the centuries hoped to rise above their carnal selves, focusing solely on their higher, non-physical sides, almost flying away from this world.
Judaism, as well, may be said to have such a philosophy in the form of a Nazir: “A man or woman who sets himself apart by making a Nazirite vow to abstain for the sake of G-d” is then not allowed to drink wine or beer, cut their hair, or come into contact with a corpse. A Nazir then, in the words of Chief Rabbi Hertz, could also be such an ascetic who “seeks austere modes of self-dedication.” Indeed, classically perhaps that is how a Nazir has been seen.
However, we could suggest (tentatively) an altogether different way of looking at things.
In truth, a Nazir is not like the priests, monks, and devotees of ascetism, trying to flee from this world through self-affliction, isolation, and deprivation. On the contrary, he is forbidden from having any contact with the dead. Judaism values this concrete world, where man is given the power to live properly and in refinement, given the opportunity to create, act, and accomplish. For that reason, in Jewish Law, contact with the dead causes defilement (R’ Soloveitchik; R’ Hirsch). So, perhaps the vow of a Nazir is an attempt not to flee from this world, but instead to connect better with it.
Our Sages teach us that “envy, desire, and honour drive a man from the world.” Overindulging in drinking and feasting, living in an alcoholic stupor, or obsessing with one’s appearance all make a person vulgar and distracted, too swamped in physical preoccupations to live properly and healthily. Such fixations are a sure path to ruin, even in this world. A Nazir is not trying to escape from his physical side, but rather to pull away from those overpowering physical indulgences that instead should only be harnessed as means to live a full active life, and not as debilitating end-goals. “A man or woman who sets himself apart,” wishing to recalibrate one’s relationship with the physical offerings of this world, can resolve to undertake a period of abstinence, the perfect regime to help a person become more refined (based on the Ramban).
A Nazir is crowned as “holy to G-d” precisely because he begins to lead a better life in this world. Such a vow is not an attempt to flee from the world like running off into the mountains or desert, but rather it is a commitment to become liberated from the consuming pursuit of “envy, desire, and honour,” and through which coming to appreciate that “every moment on this earth is beautiful,” living a life of productivity and purpose (Pirkei Avot).
Gav works as an Account Executive in Public Relations. The views expressed here are entirely his own. Questions? gavcohn@gmail.com
32 JUDAISM Nasso Sidra Summary
“May God bless you and safeguard you. May God illuminate His countenance for you and be gracious to you. May God lift His countenance to you and grant you peace” (Bemidbar 6:24-26)
1ST ALIYA (KOHEN) – BEMIDBAR 4:21-37
Last week’s sidra concluded with the detailing of the particular role of the descendants of Kehat, one of Levi’s three sons, in taking down, transporting and re-assembling parts of the Mishkan (Tabernacle). The Torah now details the same for the descendants of Levi’s other two sons, Gershon and Merari. A census is taken of each of these three families, counting men aged 30 to 50. The family of Kehat numbers 2,750.
2ND ALIYA (LEVI) – 4:38-49
The family of Gershon numbers 2,630. The family of Merari numbers 3,200.
3RD ALIYA (SHLISHI) – 5:1-10
The narrative switches back to the day that the Mishkan (Tabernacle) began to function (Rosh Chodesh Nissan), as first discussed in parashat Shemini (Rashi). G-d tells Moshe to instruct the people to maintain the spiritual purity of the main camp, in which the Mishkan was situated, by sending away anyone who is ritually impure. The nation complies. A person who steals and then takes an oath denying the crime, before eventually admitting to the theft, must bring an offering and add a fifth to the amount stolen when paying back the victim.
4TH ALIYA (REVI’I) – 5:11-7:1
A married woman who secludes herself in a suspicious fashion with another man, and is warned by her husband not to seclude herself again but ignores the warning, is known as a Sotah. She brings a barley offering to the Temple, where a Kohen gives her water to drink. This miraculously proves her innocence or guilt. If she is guilty, the waters cause her (and the adulterer) to die. If she is innocent, the water will cause her to become more fertile than before (Rashi).
Point to Consider: Why does the Sotah’s offering not have oil poured on it or frankincense put over it? (see Rashi to 5:15)
A person can decide to take a vow to become a Nazir and abstain from wine and other produce of the vine. A Nazir is also prohibited from having a haircut and from coming into contact with a dead person, including a close relative. The Torah details the procedure if a Nazir mistakenly comes into contact with a dead person in the middle of the Nazarite term. At the end of the Nazarite term (whose length can vary), the Nazir shaves his hair, brings unleavened bread offerings and three animal offerings. Aharon and his sons are commanded to bless the nation with the priestly blessing (birkat kohanim).
5TH ALIYA (CHAMISHI) – 7:1-41
On Rosh Chodesh Nissan, the leaders of all of the tribes bring gifts of six wagons and twelve oxen to help the Levi’im transport the Mishkan. These leaders also take turns to bring voluntary offerings, which are sacrificed on the first 12 days of the Mishkan’s functioning. The leader of the tribe of Yehuda gives a silver bowl and a silver basin filled with fine flour and oil for a meal offering; a gold ladle filled with incense; a bull, a ram and a sheep as elevation offerings (olah); a goat as a sin offering (chatat) and two cattle, five rams, five goats and five sheep as peace offerings (shelamim). The Torah lists the identical offerings of the other 11 leaders, starting with Yisachar, Zevulun, Reuven and Shimon.
6TH ALIYA (SHISHI) – 7:42-71
The offerings of the leaders of Gad, Ephraim, Menashe, Binyamin and Dan are listed.
7TH ALIYA (SHEVI’I) – 7:72-89
The offerings of the leaders of Asher and Naftali are detailed. The total value of all the items offered is given at the end of the sidra.
HAFTARAH
An angel of G-d appears to the wife of Manoach and tells her that she will bear a son who will be a Nazir and will help save Israel from the Pelishtim (Philistines). She names him Shimshon (Samson).
Nasso
RABBI DR RAYMOND APPLE
FIFTEEN WORDS OF BLESSING
The Torah is full of thought-jewels. This week’s reading is especially significant because it contains the precious jewel of the priestly blessing.
The Hebrew text of the blessing has 15 words, reminiscent of the 15 steps that led up to the main court of the sanctuary in Temple times and of the 15 Songs of Ascents (the “Shirei HaMa’alot”) which constitute one of the great sections of the Book of Psalms.
Since 15 is the numerical value of one of the Divine Names, G-d is heard behind and through each of the words of the “Birkat Kohanim”.
Beginning with security and prosperity, the blessing moves to spiritual quality in the light of G-d’s countenance and concludes with shalom, peace, symbolising completeness.
When the blessing is pronounced, this last word tells us that the greatest boon is when everything is right and complete and in place.
THE OFFERING OF THE PRINCES
When the Tabernacle altar was dedicated, every tribal prince brought a distinctive offering.
Though the offerings were separate and independent, they metaphorically came together to form one overall manifestation of sanctity. Though every component needed the others, each one had its own quality.
In his introduction to Zera’im, the Rambam spoke of a man who built a large mansion which provided overall shade on a hot day but at the same time everyone had his own favourite wall or nook whose shade gave him protection from the sun.
In its own way, this idea tells us something crucial about human beings: it assures us that everyone has his or her own blessing to bring to the community, but the community is strong because it has an overall identity and ethos.
HARD ON THE “BA’AL K’RI’AH”
The sidra this week is exceedingly long and it is hard on the “Ba’al K’ri’ah” (Torah reader), though the words are not nearly as difficult to read as Tazri’a/M’tzora in the middle of the Book of Vayikra.
The sidrot vary in length. Some are much shorter and are completed more quickly. Others take longer and if there happen to be two or three readings on a Shabbat morning it makes the reader’s task very onerous. The advantage of being a “ba’al k’ri’ah” is however that one gets to know the text well.
I had a teacher who wanted to illustrate a Hebrew grammatical phenomenon and chanted a whole sidra to the class until he got to the word he wanted. That teacher told us that each year he studied the weekly sidra through the eyes of a different commentator.
Sometimes he had a Rashi year, sometimes an Ibn Ezra year, sometimes a Sforno year. When he prepared the leining (the weekly reading) he looked not only at the words but the ideas.
Rabbi Raymond Apple was for many years Australia’s highest profile rabbi and the leading spokesman on Judaism. After serving congregations in London, Rabbi Apple was chief minister of the Great Synagogue, Sydney, for 32 years. He also held many public roles, particularly in the fields of chaplaincy, interfaith dialogue and Freemasonry, and is the recipient of several national and civic honours. Now retired, he lives in Jerusalem and blogs at http://www.oztorah.com
