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Numbers 6:16 - Priest's offerings for atonement

Numbers 6:16 - במדבר 6:16

Hebrew Text

וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃

English Translation

And the priest shall bring them before the Lord, and shall offer his sin offering, and his burnt offering:

Transliteration

Vehikriv hakohen lifnei Adonai ve'asa et-chatato ve'et-olato.

Hebrew Leining Text

וְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהֹוָ֑ה וְעָשָׂ֥ה אֶת־חַטָּאת֖וֹ וְאֶת־עֹלָתֽוֹ׃
וְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהֹוָ֑ה וְעָשָׂ֥ה אֶת־חַטָּאת֖וֹ וְאֶת־עֹלָתֽוֹ׃

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Parasha Commentary

Verse Context in Vayikra (Leviticus)

The verse (Vayikra 14:20) appears in the context of the purification process for a metzora (one afflicted with tzara'at, often translated as leprosy). After the initial rituals, the kohen (priest) brings offerings to complete the atonement process. This verse specifies the final sacrificial acts: the chatat (sin offering) and the olah (burnt offering).

Rashi's Explanation

Rashi (Vayikra 14:20) clarifies that the phrase "ועשה את חטאתו ואת עולתו" ("shall offer his sin offering and his burnt offering") refers to the metzora's offerings, not the priest's. The possessive suffix ("his") indicates the offerings belong to the one being purified. Rashi emphasizes that the priest acts as an agent to facilitate the atonement, but the obligation and ownership of the sacrifices lie with the repentant individual.

Purpose of the Offerings

  • Chatat (Sin Offering): The Rambam (Hilchot Mechusarei Kaparah 4:1) explains that the chatat atones for unintentional sins, reflecting the spiritual cleansing required after tzara'at, which tradition associates with sins like lashon hara (evil speech).
  • Olah (Burnt Offering): The olah, which is entirely consumed on the altar, symbolizes complete devotion to Hashem. The Midrash (Vayikra Rabbah 14:2) connects it to the metzora's renewed commitment to spiritual elevation after isolation.

Role of the Kohen

The Talmud (Arachin 16a) teaches that the kohen plays a dual role: not only does he perform the sacrificial rites, but he also assesses the spiritual readiness of the metzora. The phrase "לפני ה'" ("before the Lord") underscores that the priest acts in the Divine presence, ensuring the offerings align with halachic and spiritual requirements.

Symbolism of the Process

The Kli Yakar (Vayikra 14:20) highlights that the sequence—first chatat, then olah—teaches that atonement must precede renewed service to Hashem. Only after addressing past wrongs (through the chatat) can one fully dedicate themselves (through the olah). This mirrors the teshuva (repentance) process: recognition of sin followed by spiritual rededication.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What is the meaning of Numbers 6:16?
A: Numbers 6:16 describes the process where a Nazirite (someone who took a special vow of dedication to Hashem) completes their vow. The verse explains that the Kohen (priest) brings the Nazirite's offerings before Hashem—specifically a chatat (sin offering) and an olah (burnt offering). According to Rashi, the sin offering atones for any unintentional sins during the Nazirite period, while the burnt offering signifies complete devotion to Hashem.
Q: Why does the Nazirite bring a sin offering if they were being holy?
A: The Talmud (Nazir 19a) explains that the sin offering is brought because the Nazirite is ending their period of heightened holiness and returning to ordinary life. Some opinions (like the Rambam in Hilchot Nezirut) suggest it atones for the 'sin' of abstaining from permitted pleasures (like wine) unnecessarily. Others say it covers any accidental violations during the vow.
Q: What is the difference between the sin offering (chatat) and burnt offering (olah) in this verse?
A: Rashi and the Rambam explain that the chatat (sin offering) atones for wrongdoing, while the olah (burnt offering) is entirely consumed on the altar, symbolizing total submission to Hashem. The olah also represents the Nazirite's desire to reconnect with Hashem after completing their vow, as it is voluntary and expresses devotion.
Q: How does this verse apply to us today without the Temple?
A: While we cannot bring sacrifices today, the Midrash teaches that prayer and repentance replace offerings (Berachot 26b). The Nazirite's dedication reminds us to periodically renew our spiritual commitments. The Rambam (Hilchot De'ot) also teaches that moderation—balancing holiness with ordinary life—is a key lesson from the Nazirite's process.