2 questions follow:
1) I don't understand the 'essence' of Nazerus in practice. Why would someone in order to get closer to Hash-m, distance himself in order to pursue another form of 'closeness' that results in him having to present a sin offering at the Temple at the end of the period? What did the Nazir gain from the experience?
2)
Nazir 32 Nazerus on condition of Ploni
Nazir 34 Nazerus on condition of Koy
There is an allusion about the siferot in both cases that I can't quite understand.
Nazir 32b discusses the temple being destroyed and rebuilt. The 6 men are searching the identity of a 7th that is approaching. Ploni, who turns away.
If the 6 are the middot see 3) 6) (?Yesod?)Zevulun: I am a Nazir if all five are Nezirim then the 7th is Malchut. Ploni is a search for identity of Mashiach. Mashiach is referred to as "fallen one." Would this be "turns away" as in Ploni?
Again Nazir 34 The 10th man accepts Nezarus for all the other 9. ie 10th is Malchut (the king)
David Wolfsohn, France
The Rishonim explain that a person comprises the body of an animal and the Soul of an angel. These two are engaged in constant battle. Whenever the latter elevates the former, causing it to overcome its physicality, he rises to the level of an angel; whereas whenever the former relegates the latter, causing it to shed its spirituality, he drops to that of an animal.
Somebody who decides to relinquish the pleasures of life (symbolized by wine) purely for the sake of Hash-m raises his level that much closer to that of an angel. The fact that he later has to bring a sin-offering (according to some opinions) is because despite his elevated level, he has sinned slightly by abstaining from something that the Torah permitted (although the inherent good in what he is doing far outweighs the bad).
Alternatively, the three prohibitions pertaining to a Nazir, becoming Tamei Meis, drinking wine and cutting his hair, symbolize the three Midos that take a person out of both worlds 'Kin'ah' (jealousy, as we find in Mishlei [13:40] "and the decomposition of the bones is the result of jealousy), 'Ta'avah' (desire - worldly pleasures) and 'Kavod (seeking honor [we see from Avshalom and others the connection between hair and vanity]), respectively.
And how much closer to Hash-m can one get than abstaining from these three things?
The Ramban comments that his sin is reverting to his former level after having reached such great heights.
Many thanks for your wonderful insight regarding Nezirus. Please be so good as to share your source with us.
May we be Zocheh to witness the coming of Mashi'ach and the building of the third Beis-Hamikdash soon.
Be'Virchas Kol Tuv
Eliezer Chrysler