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Translated by Rabbi Émile Ackermann
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The Torah’s description of the nazir is paradoxical. On the one hand, a person who takes a vow of nazirut, and is therefore forbidden to drink wine, cut his hair, or come into contact with a dead body, is “holy to Hashem” for the duration of the separation (Bemidbar 6:8). On the other hand, at the end of this sacred service, he is compelled to offer a korban chatat – a sin offering, as if he had done something wrong. Why must a nazir offer a sin offering when he returns to normal life? This question has preoccupied our commentators since the time of the Gemara.
Many of them explain that while halacha establishes specific rules of life by restricting certain actions, it is sinful to add to these restrictions. We are expected to be part of the world, not separate from it. R. Eliezer HaKapar explains that the obligation to bring korban chatat when one interrupts one’s nazirut by accidentally coming into contact with a dead body is intended to atone for having chosen to become a nazir in the first place. The nazir sinned by causing himself undue suffering by abstaining from drinking wine (Taanit 11a). By adopting an ascetic life, he distances himself from the legitimate pleasures of this world. The key to a meaningful life is not withdrawal, but moderation. This argument is eloquently made by the Rambam: “The straight path is the middle disposition found in every tendency of all human tendencies.” Therefore, one who abstains from meat or wine, from marrying or from living in respectable dwellings follows an “evil way” and “one who follows this way is called a sinner, as is said of a Nazir.” ( Mishneh Torah, Hilchot De’ot 3:1,4 )
However, despite the moral soundness of this approach, the text itself seems to contradict this position. The root ק.ד.ש (holy) appears no less than three times in this passage in connection with the nazir. The entire chapter seems to praise the nazir’s vow. Why then must he offer korban ‘hatat? The Ramban offers the most satisfactory answer: “This man commits a sin against his soul when he completes his term as a nazir, because he now abstains from his (high) level of holiness and service to God. ( Ramban on Bemidbar 6:14 )
The nazir needs atonement in order to return to everyday life. In fact, the Ramban insists that a nazir should ideally remain in the exceptional state of nezirut for his entire life. Being a nazir means living a life of increased holiness and service to Hashem.
The restrictions imposed on the nazir naturally lead us to consider another figure who embodies both holiness and divine service, namely the kohen gadol – the high priest. Bemidbar Rabah (10:11) draws a comparison between these two figures. Just as a nazir cannot drink wine, kohanim cannot serve in the Temple while intoxicated. Neither the nazir nor the kohen gadol can contract ritual impurity from contact with a dead body, even that of a close relative. The nazir cannot cut his hair and the kohen gadol cannot let it grow wild. Furthermore, the Torah describes the nazir as having a “nezer (crown) of his God upon his head” (Bemidbar 6:7), while the kohen gadol has “the nezer (crown) of the anointing oil of his God upon him” (Vayikra 21:12).
The implication is that while only a select few have the opportunity to imbue their lives with holiness by serving as kohen gadol, every Jew has the ability to reach a similar level by taking the Nazirite vows.
From a practical standpoint, and out of respect for the Rambam, it may not be wise to take such an extreme path as nazirut, but the lesson inherent in our parsha nevertheless serves as a guide to improving our religious lives. Each of us has the opportunity to increase the holiness of our lives and imbue our service of God with greater meaning. It is not necessary to be a priest, a great scholar, or a mystic to reach this level. All we need is purity of heart and the will to make ourselves “holy to Hashem.”
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