{"id":12719,"date":"2009-06-01T00:28:01","date_gmt":"2009-06-01T00:28:01","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/brander_naso_seizing_the_crown\/"},"modified":"2015-10-30T05:35:50","modified_gmt":"2015-10-30T10:35:50","slug":"brander_naso_seizing_the_crown","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/brander_naso_seizing_the_crown\/","title":{"rendered":"Naso: Seizing the Crown"},"content":{"rendered":"

It’s a Rambam-Ramban classic heavyweight duel. As the Torah introduces us to the nazir<\/i>, the simple Jew who abstains from wine and grape byproducts, ritual contact with the dead and does not cut his hair (taking upon himself kohen-like status\u00a0(1)<\/a>), we must rightly consider what should our attitude be towards this fellow? (I’m sure he\/she is a nice person, but we speak of the nazirite<\/i> institution)<\/p>\n

Many a cute or silly Rabbinic title on the topic usually goes something like this: Nazir-Concession or Ideal?; Nazir- Sinner or Saint? (a borrowed term); Nazir- Maven or Meshugenah? (actual title \u2013 we\u2019ll stop at this point). Inevitably, it comes down to a classic dispute between the two aforementioned titans. The Biblically literate amongst the readers will intuitively line up the opinions. In truth, the clash probably goes back 1000 years earlier between Rav Eleazar and Rav Elazar HaKapar. A classic text reads [Ta\u2019anit 11a]<\/p>\n

[Samuel said: Whosoever fasts [for the sake of self-affliction] is termed a sinner].. Eleazar haKapar <\/b>.. What is Scripture referring to when it says [of the Nazir], \u201cAnd make atonement for him, for that he sinned by reason of the soul\u201d. Against which soul did he sin?[It must refer to the fact that] he denied himself wine. [We can now make this inference from minor to major: If this man [Nazir] who denied himself wine only is termed, Sinner, how much more so he who denies himself the enjoyment of ever so many things]. R. Eleazar says<\/b>: He is termed, Holy. As it is said, He shall be holy, he shall let the locks of the hair of his head grow long.- If this man [Nazirite] who denied himself wine only is termed, Holy. how much more so he who denies himself the enjoyment of ever so many things.<\/i><\/p><\/blockquote>\n

On the one hand, the Nazir is called kadosh (twice). Yet the Torah teaches he must bring an \u201catonement for the soul\u201d (6:11) (2)<\/a>). In classic Talmudic style, each approach must account for the other’s text.<\/p>\n

A fascinating Talmudic omission is the requisite korban chatat <\/i>(sin offering) that the Nazir must bring when he successfully completes his vows, a strange siyum (conclusion) to his significant efforts; so strange indeed, that the Talmud acknowledges his offering as a chiddush shechidsha Torah<\/i>, one that occupies a category of its own. Nevertheless, commentators do not refrain from presenting a ta’am<\/i> (rationale) for this unique sacrifice.<\/p>\n

Consider this Ramban classic [Bamidbar, 6:14]:<\/p>\n

This man sins against his soul when he completes his nezirut \u2013 for now he is leaving his holiness and Divine service; it would have been more fitting to remain a nazir forever, all his day as a nazir and Holy to his God. Behold he requires atonement when he returns to be besmirched with worldly passions<\/i><\/p>\n

Rambam also weighs in, but what a difference in perspective! Herein a few choice words: [Deiot,3:1]<\/p>\n

If man should argue, since envy, passion and pride are evil, .. then I shall divorce and separate myself utterly from them till I eat no meat nor drink wine, nor marry .. after the manner of the gentile priests .. this is also an evil<\/u> path and it is forbidden to walk on it<\/b>. One who walks in the path is called a sinner and needs atonement ..<\/i> (a veiled reference to the sin offering)<\/p>\n

One\u2019s ideal engagement with the material world, – guarded\/separated or integrated\/holistic – appears to be a major philosophical dispute. Three caveats come to mind<\/p>\n

1. Even Rambam agrees that at times being a Nazir is good<\/u><\/b>. Listen to his words: (Vows,13:23)<\/p>\n

Whoever makes a vow in order to discipline his moral disposition and to improve his conduct displays commendable zeal and is worthy of praise. For instance one who is a glutton and forbids to himself meat for a year or two; or one who is addicted to wine and forbids it to himself for a long time (3)<\/a>) .. or one who is proud of his good looks and vows to become a nazir .. all such vows are ways of serving God<\/em><\/p>\n

2. Even Ramban must admit that complete disengagement from the material world is not a Jewish ideal<\/u><\/b>. Consider the following Rabbinic statements and halachot:<\/p>\n