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Translated by Balbino Cotarelo Núñez
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There is a paradox in the Torah’s description of the nazir . On the one hand, one who takes the vow of nazirut , and is therefore forbidden from drinking wine, cutting his hair, or coming into contact with a deceased person, is during his entire period of separation ( Bemidbar 6:8 ) “holy to God.” On the other hand, upon completing his sacred service he is compelled to offer a korban chatat , as if he had done something wrong. Why does the nazir have to make a sacrifice upon returning to his normal life? This question has plagued our commentators since the time of the Talmud.
Many explain that while halacha sets forth discrete rules to live by by restricting certain actions, it is sinful to add to these restrictions. We are expected to be part of the world, not separate ourselves from it. R. Eliezer HaKapar explains that the requirement to offer a korban chatat , for breaking nazirut , for accidentally coming into contact with a dead body, is actually to atone for choosing to become a nazir in the first place. The nazir sinned by causing himself unnecessary stress by abstaining from wine ( Taanit 11a ). By adopting a life of asceticism, he withdraws from the legitimate pleasures of the world. The key to a meaningful life is not withdrawal, but moderation. This argument is eloquently presented by the Rambam: “The right path is the middle path in each and every human tendency.” Therefore, if one gives up eating meat or wine, marrying, or living in decent accommodation, he is going down the “path of evil” and “he who follows this path is called a sinner, as it is said of the Nazirite .” ( Mishneh Toreh, Hilchot Deot 3:1,4 )
However, despite the moral soundness of this approach, the text seems to belie this position. The root ק.ד.ש ( holy ) appears no less than three times in this passage in relation to the nazir . The essence of this chapter seems to praise the nazir ’s vows . Why then should he offer the korban chatat ? The Ramban offers the best answer: “This man sins against his soul when the nazir period ends , by holding back from this (high level of) holiness and service to God.” ( Raban on Bemidbar 6:14 )
The Nazir requires atonement in order to return to the normality of his daily life. In fact, the Rambam emphasizes that a Nazir should ideally remain in the superlative state of nezirut for the rest of his life. Being a Nazir means living a life of elevated holiness and service to God.
The restrictions of the nazir naturally lead us to consider another figure who embodies both holiness and service to God, called the cohen gadol – the high priest. Bemidbar Rabbah (10:11) describes a comparison between these two figures. Just as the nazir cannot drink wine, the cohanim cannot serve in the Temple while under the influence of alcohol. Neither the nazir nor the cohen gadol can be ritually impure by coming into contact with a dead body, even that of a close relative. Both have restrictions relating to hair; a nazir cannot cut his hair and the cohen gadol cannot let his hair grow. Additionally, the Torah describes the nazir as having a “ nezer (crown) of his God upon his head” ( Bemidbar 6:7 ), while the cohen gadol has “the nezer (crown) of his God anointing with oil” ( Vayikra 21:12 ).
This implies that while only a select minority group has the opportunity to infuse their lives with holiness by serving as the Kohen Gadol , every Jew has the ability to achieve a similar level by taking the vows of Nazir .
From a practical perspective, in deference to the Rambam, it would be unwise to follow the extreme path of nazirut , but the lesson inherent in our parashah 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 to 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 strength of heart and the desire to be “holy unto God.”
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