INSIGHT
5761 - #32
One Action; Opposite Meanings
The vow of
the nazir1 has three distinguishing
characteristics. The nazir is not allowed to
consume wine or any grape product. The nazir must
grow his/her hair. The nazir is not allowed to
attend the funeral of even his/her closest relatives. In
many ways, these prohibitions have a similarity with the
laws of the kohain, the priest. The kohain
is not allowed to consume any alcoholic beverage when
performing the Temple service. Although there are
distinctions between the two laws,2 this priestly law is clearly
comparable to the prohibition of wine on the nazir.3 There are also
restrictions on the kohain in regard to funerals
whereby a regular kohain is only allowed to attend
the funeral of his closest relatives. The Kohain Gadol,
the High Priest, just like the nazir, is not even
allowed to attend these funerals.4 It is, thus, not surprising that
the nazir is considered "holy unto God"5 just as the tzitz,
the forehead plate, of the Kohain Gadol had
inscribed on it "holy to God."6 There would seem
to be a similarity in status not only between the kohain
and the nazir but also specifically between the Kohain
Gadol and the nazir.
The law regarding hair, thus, is most strange. Sefer
HaChinuch, Mitzvot 373 and 374 count both a negative
commandment for a nazir to cut any hair and a
positive commandment to let the hair grow. Included in
these commandments is the removal of any hair in any
manner. This must be contrasted with a law that is
completely contrary in connection to the kohain.
The kohain is prohibited from entering the Temple
with overgrown hair, that is hair that has not been cut
in thirty days.7 The Kohain Gadol is
furthermore always prohibited to have overgrown hair.8 In the case of
hair, the kohain and the nazir reflect
opposite sides of the spectrum. Given their similarity in
status in regard to other issues and the fact that both
are connected to the concept of kedusha, holiness,
their diametrically opposing laws in connection to hair
must demand consideration.
The commentators in approaching each law separately
interestingly find value in either allowing the hair to
grow or in ensuring that it is properly trimmed. Chinuch,
Mitzva 149, in explaining why a kohain may not
enter the Temple with overgrown hair states that
involvement with the Temple must include happiness and
nobility. There would seem to be an indication within
these words that being well-groomed is part of the
presentation of holiness. In contrast, Chinuch, Mitzva
374, in explaining why a nazir does not cut
his/her hair, states that in neglecting his grooming by
letting his/her hair grow, the nazir is, to some
extent, separating himself/herself from physical concerns
and allowing for a focus on the service of the mind.
These words would seem to indicate that kedusha
may be tied to a disregard for physical appearance. Both
reasons, albeit polar opposites, actually make sense.
There would seem to be a value in being well-groomed and
there would seem to be a value in not being well-groomed.
Yet, how can both values co-exist? How can the one
concept of kedusha be reflected in contrary
behaviour?
Rabbi Shimshon Raphael Hirsch, Bamidbar 6:5, in
explaining his understanding of the significance of
trimming the hair, hints at one possible solution to the
dilemma. He argues that how we treat our hair reflects
our attitude to society. In cutting one's hair, one is
symbolically reflecting an openness to society. In
allowing one's hair to grow, one is symbolically
expressing a desire to withdraw from society. Whether one
cuts or does not cut one's hair is considered by Rabbi
Hirsch to be dependent upon the circumstances. One who
wishes to work on oneself in, at least theoretical,
isolation should consider the vow of the nazir. In
distinction, one who is inconsiderate and selfish, should
be called upon to trim one's hair and thereby become
receptive to outside influences. Kedusha is thus
not reflected in either cutting one's hair or not cutting
one's hair. How we approach grooming is rather dependent
upon which path we must take to reach holiness.
The Kohain Gadol presents somewhat of a challenge
to Rabbi Hirsch's view. The Kohain Gadol does not
reflect a path to holiness but rather demonstrates
holiness itself. Rabbi Hirsch's perception may, however,
still be valid. It is not simply the path to holiness
that may be different in different situations but the
manifestation of kedusha in variant situations may
demand distinction. Kedusha may not necessarily be
reflected solely in what we do but also in the motivation
and understanding of what we do. One act can reflect
numerous values and ideas, often even in contradiction.
For example, one may be aloof in a crowd because of
haughtiness or because of extreme shyness. Values in
themselves are also not monolithic. Pacifism, for
example, is not always absolutely correct; in the face of
evil, war is demanded. As such, no one act is always
necessarily correct and no one value is always
necessarily to be implemented. There are times for hair
to be grown long and other times for hair to be cut. Kedusha
is the underlying measure of evaluation in determining
when one act is appropriate and when it is not, when one
value is to be implemented and when it is not. This is
the role of Halacha. Kedusha does not exist
in a vacuum. Holiness declares God's Presence in this
world. Determining when an act or a presentation of a
value in a specific situation is appropriate can be most
challenging. Kedusha is achieved when this
decision is correct.
Rabbi
Benjamin Hecht e-mail
Notes
1 See Bamidbar
6:1-21.
2 For example, only
the consumption of wine is forbidden to the nazir;
other alcoholic beverages are permitted. The kohain
when about to perform the Temple service, though, is
forbidden to consume any alcoholic beverage (although the
prohibition of wine is more severe). See Rambam,
Mishneh Torah, Hilchot Nezirot 5:1 and Hilchot
Bi'at HaMikdash 1:1,2.
3 Torah Temima,
Bamidbar 6:1, note 1, for example, specifically
refers to the intoxicating nature of wine as part of the
reason for the abstention vow of the nazir.
4 The Kohain
Gadol and the nazir may only be involved in
the burial of a meit mitzvah, a person who has no
one else to bury him/her. See T.B. Nazir 48b.
5 Bamidbar 6:8.
6 Shemot 28:36.
7 See Vayikra
10:6 and Rambam, Mishneh Torah, Hilchot Bi'at
HaMikdash 1:8,11.
8 See Vayikra
21:10 and Rambam, Mishneh Torah, Hilchot Bi'at
HaMikdash 1:10.
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