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Weekly Dvar Torah F R O M E R E TZ Y I S R A E L
The Nazir – A Holy Sinner BY RABBI ZEV LEFF
The nazir who vows not to drink wine is elevated to a level of holiness similar to that of the Kohen Gadol. Like the Kohen Gadol, he is prohibited from defiling himself for the dead, even his closest relatives, and the Torah describes his hair, which he must let grow, as sanctified. Yet this very same nazir must bring a korban chatat – a sin offering – at the termination of his vow. The Gemara explains that this sacrifice is to atone for the sin of denying himself the pleasure of wine. Thus, the same vow which elevates him to a level of holiness also causes him to be adjudged a sinner. Why? “All that the Holy One, Blessed is He, created in His world, He created solely for His glory” (Pirkei Avot 6:11). Hashem created the world for man to utilize in His service, not to be retreated from. Every aspect of creation can and must be utilized to aid one in understanding and
drawing closer to its Creator. The Torah outlook on the physical world is diametrically opposed to the Christian viewpoint. Christianity teaches that the material world is inherently evil. Any enjoyment of the pleasures of the physical world is permissible only as the lesser of two evils. The only sacrifice a gentile may bring is an olah, which is wholly consumed. The only kedushah (holiness) understood by the nations of the world is total negation of the material world. By contrast, our most exalted sacrifice is the shelamim (literally a perfect, harmonious offering) where only a small portion of the offering is burnt on the altar. Most of the offering is eaten by the one who brought the sacrifice and the Kohen who offered it. The wine forbidden to the nazir can enhance our performance of various mitzvot and occasions of joy by helping us give expression to our innermost sentiments. When detached, however,
from mitzvot, and utilized as an end in itself, it degrades a person by robbing him of his most precious possession, his mind. Thus, one who “sees a sotah in her disgrace,” i.e., brought to shame from an abuse of wine, and who recognizes a similar weakness in himself, should vow to abstain from wine for a period of time to control his weakness. Recognizing one’s weakness and choosing abstinence over abuse renders one holy. But lest the nazir lose sight of the ideal, the Torah reminds him that he is nevertheless a sinner. He has not yet achieved the goal of life of elevating the entire physical world. Were he on the ideal level, he would not have to abstain from wine, but would instead utilize it for spiritual growth. Thus, the same vow that renders him holy is also a compromise of the true ideal. This explains why on Shavuot we are mandated to celebrate it not only spiritually but also physically by enjoying a
festive meal, since Torah is the ultimate bridge connecting the spiritual and physical worlds. This is one of the distinctions of Eretz Yisrael. The Chatam Sofer explains that any pursuit that enables one to settle in Eretz Yisrael fulfills the mitzvah of yishuv Eretz Yisrael. Hence, in Eretz Yisrael all physical and material pursuits are elevated to mitzvah status and endowed with spirituality. May we utilize the physical and material opportunities Hashem offers us in this world in His service and thereby merit the day when we all will be in Eretz Yisrael with the coming of Mashiach soon in our days. Rabbi Zev Leff is the rabbi of Moshav Matityahu, and a renowned author, lecturer and educator. He is a member of the Mizrachi Speakers Bureau (www. mizrachi.org/speakers).
Parshat Nasso:
Abstinence and Ascetism BY GAVRIEL COHN
Throughout the ages, many cultures have had ascetics, pious individuals that withdraw from the material pleasures of this world and lead a more secluded, simple life. Ashrams and monasteries stood alone on soaring mountain peaks and in harsh deserts, keeping those that so desired isolated from the world. Some even turned to afflicting pain and suffering on their bodies. These movements are of course understandable. We human beings are a unique hybrid, a curious composite of both body and soul. On the on hand, we possess a physical, almost animalistic side to us, but, on the other, we have an ethereal consciousness about us, a spiritual or intellectual side. Through fasting or flagellation, self-denial or deprivation, bands of ascetics and hermits over the centuries hoped to rise above their carnal selves, focusing solely on their higher, non-physical sides, almost flying away from this world. Judaism, as well, may be said to have such a philosophy in the form of a Nazir: “A man or woman who sets himself apart
by making a Nazirite vow to abstain for the sake of G-d” is then not allowed to drink wine or beer, cut their hair, or come into contact with a corpse. A Nazir then, in the words of Chief Rabbi Hertz, could also be such an ascetic who “seeks austere modes of self-dedication.” Indeed, classically perhaps that is how a Nazir has been seen. However, we could suggest (tentatively) an altogether different way of looking at things. In truth, a Nazir is not like the priests, monks, and devotees of ascetism, trying to flee from this world through self-affliction, isolation, and deprivation. On the contrary, he is forbidden from having any
contact with the dead. Judaism values this concrete world, where man is given the power to live properly and in refinement, given the opportunity to create, act, and accomplish. For that reason, in Jewish Law, contact with the dead causes defilement (R’ Soloveitchik; R’ Hirsch). So, perhaps the vow of a Nazir is an attempt not to flee from this world, but instead to connect better with it. Our Sages teach us that “envy, desire, and honour drive a man from the world.” Overindulging in drinking and feasting, living in an alcoholic stupor, or obsessing with one’s appearance all make a person vulgar and distracted, too swamped in
Overindulging in drinking and feasting, living in an alcoholic stupor, or obsessing with one’s appearance all make a person vulgar and distracted, too swamped in physical preoccupations to live properly and healthily. THEJEWISHWEEKLY.COM
physical preoccupations to live properly and healthily. Such fixations are a sure path to ruin, even in this world. A Nazir is not trying to escape from his physical side, but rather to pull away from those overpowering physical indulgences that instead should only be harnessed as means to live a full active life, and not as debilitating end-goals. “A man or woman who sets himself apart,” wishing to recalibrate one’s relationship with the physical offerings of this world, can resolve to undertake a period of abstinence, the perfect regime to help a person become more refined (based on the Ramban). A Nazir is crowned as “holy to G-d” precisely because he begins to lead a better life in this world. Such a vow is not an attempt to flee from the world like running off into the mountains or desert, but rather it is a commitment to become liberated from the consuming pursuit of “envy, desire, and honour,” and through which coming to appreciate that “every moment on this earth is beautiful,” living a life of productivity and purpose (Pirkei Avot). Gav works as an Account Executive in Public Relations. The views expressed here are entirely his own. Questions? gavcohn@gmail.com
