Parshat Naso 5769

Rabbi Ari Kahn

A Head Full of Holiness

More Prohibitions
In Parshat Naso we are introduced to a new type of
individual, a person who is not satisfied with the multitude of
other commandments and prohibitions which all Jews are
commanded; instead he/she looks for further limitation, with
a vow becoming a Nazir.

‫במדבר פרק ו‬
‫ (ב) דַבֵר אֶל בְנֵי יִשְרָאֵל וְאמַרְתָ אֲלֵהֶם אִיש או אִשָה‬:‫(א) וַיְדַבֵר ה’ אֶל מֹשֶה לֵאמֹר‬
‫ (ג) מִיַיִן וְשֵכָר יַזִיר חֹמֶץ יַיִן וְחֹמֶץ שֵכָר לֹא‬:’‫כִי יַפְלִא לִנְדֹר נֶדֶר נָזִיר לְהַזִיר לה‬
‫ (ד) כֹל יְמֵי נִזְרו‬:‫יִשְתֶה וְכָל מִשְרַת עֲנָבִים לֹא יִשְתֶה וַעֲנָבִים לַחִים וִיבֵשִים לֹא יֹאכֵל‬
‫ (ה) כָל יְמֵי נֶדֶר נִזְרו תַעַר‬:‫מִכֹל אֲשֶר יֵעָשֶה מִגֶפֶן הַיַיִן מֵחַרְצַנִים וְעַד זָג לֹא יֹאכֵל‬
:‫לֹא יַעֲבֹר עַל רֹאשו עַד מְלֹאת הַיָמִם אֲשֶר יַזִיר לה’ קָדֹש יִהְיֶה גַדֵל פֶרַע שְעַר רֹאשו‬
‫ (ז) לְאבִיו ולְאִמו לְאחִיו ולְאחֹתו לֹא יִטַמָא‬:‫(ו) כָל יְמֵי הַזִירו לה’ עַל נֶפֶש מֵת לֹא יָבֹא‬
:’‫ (ח) כֹל יְמֵי נִזְרו קָדֹש הוא לה‬:‫לָהֶם בְמֹתָם כִי נֵזֶר אֱלֹהָיו עַל רֹאשו‬
1. And God spoke to Moshe, saying, 2. Speak to the
People of Israel, and say to them, When either man or
woman shall separate themselves to vow a vow of a
Nazirite, to separate themselves for God; 3. He shall
separate himself from wine and strong drink, and shall
drink no vinegar of wine, or vinegar of strong drink, nor
shall he drink any liquor of grapes, nor eat moist
grapes, or dried. 4. All the days of his separation shall
he eat nothing that is produced from the grape vine,
from the seeds to the grape skin. 5. All the days of the
vow of his separation no razor shall come upon his
head; until the days are fulfilled, during which he
separates himself for God, he shall be holy, and shall let
the locks of the hair of his head grow. 6. All the days
that he separates himself for God he shall not come
near a dead body. 7. He shall not make himself unclean
for his father, or for his mother, for his brother, or for
his sister, when they die; because the consecration of
his God is upon his head. Bamidbar 6:1-7
In his commentary on these verses, the Recanati observes
that the holiness which the Nazir accepts is reminiscent of a
Kohen - or even of a Kohen Gadol. 1 The wine which he has
sworn off is one of the conditions of a Kohen who is on active
duty, serving in the Temple.2 The prohibition of defiling
himself to the dead is like the Kohen, though in this case it is
even more severe than the normal restriction: A regular
Kohen is permitted to defile himself if a member of his
immediate family passes away, whereas the Nazir is
prohibited from doing so even in these circumstances.

Internal and External Holiness

This additional level of prohibition against defilement
(tum'ah) may be understood as an indication of the holiness
achieved by the Nazir, placing him on a level equal to that of
a Kohen Gadol. Yet the commentaries offer a more technical
explanation: A regular Kohen achieves his holiness from his
bloodline; had his father not been a Kohen – neither would
he. Had his mother not possessed the requirements
necessary to marry a Kohen, he – her son - would not be a
Kohen. However the Kohen Gadol achieves his higher level of
holiness due to external factors: He is chosen for this exalted
task, not as an automatic result of his bloodline. He therefore
cannot defile himself for family.3 Likewise, the Nazir’s status
is based on a vow, and is independent of his family line and
1
Commentary of Recanati to Parshat Naso:
‫ פרשת נשא‬- ‫פירוש הרקאנאטי על התורה‬
‫ מצות הנזיר דומות לכהנים כי הוא נכנס בגדר החסד ועל כן נקרא‬.'‫איש או אשה כי יפליא לנדור נדר נזיר וגו' מיין ושכר יזיר וגו‬
‫ וסוד ענבים לחים ויבשים הלחים רומזים למדת הדין הקשה שנאמר ודם ענב‬.‫ בכהנים כתיב יין ושכר אל תשת וכן בנזיר‬.‫קדוש‬
‫ בכהנים כתיב ועל כל נפשות מת לא יבא ובנזיר כתיב על נפש‬.‫תשתה חמר והיבשים למדת הדין רפה היבשה לפעמים משפע העליון‬
‫ והנה הוא מעין דוגמה של מעלה ועל כן‬.‫מת לא יבא בכהן כתיב וראשם לא יגלחו (יחזקאל מד' כ') ובנזיר ותער לא יעבור על ראשו‬
‫ וטעם תער לא יעבור על ראשו הוא הפך והעבירו תער על כל בשרם כי הנזיר כחותיו הם ממדת החסד ושערותיו‬.‫כתיב קדוש יהיה‬
‫רומזים לצינורות עליונות ולכחות אלהיות הנאצלות ממדת החסד ולפיכך אסור להשחיתן הלא תראה כי בהשחתתן חוזרין וצומחין‬
‫ והבן כי שמשון בהתגלחו אבד כחו בעבור היותו נזיר כי ה' יתעלה סר‬.‫רמז שהשם יתעלה מאציל אצילותו ונותן מהודו ואינו חסר‬
‫ אמנם בלוים באה המצוה בהפך כדי לכלות הקוצים מן הכרם‬.‫מעליו שנפסקו ממנו צינורות השכינה שמשם ניזונין עליונים ותחתונים‬
:‫כי צריך לבער כחות הטומאה שלא ישלטו‬
2
See Comments of the Rabbi Yeshayahu Horowitz in his Shnei Luchot Habrit Parshat Naso
)‫ במדבר נשא בהעלותך תורה אור (יא‬- ‫ ספר במדבר דברים‬- ‫ספר השל"ה הקדוש‬
‫ כי הנזיר הוא כמו כהן שלא יטמא‬.‫ כמו שכתוב בכהן כי נזר שמן משחת אלהיו עליו‬,‫והנה כתיב אצל הנזיר כי נזר אלהיו על ראשו‬
.‫ אבל הנזיר נזר אלהיו עליו‬,‫ כי הכהן לא זכה להנזר אלא על ידי שמן המשחה‬,‫ אמנם יש יותר מעלה בנזיר‬.‫ ונקרא קדוש‬,‫למת‬
3
There is, however, a preference to appoint a son, or someone who would otherwise inherit the position of
Kohen Gadol – if the latter is worthy. See Rambam Laws of Klei Hamikdash 4:20
‫הלכה כ‬: ‫רמב"ם הלכות כלי המקדש פרק ד‬
‫‪his parents' level of holiness; hence, he may not defile‬‬
‫‪himself even for his parents.4‬‬

‫‪Wildness‬‬
‫‪The third aspect of the Nazir’s “holiness” manifests itself in‬‬
‫‪the proscription against cutting his hair. This stands in stark‬‬
‫‪contrast to the law of the Kohen, and of the Kohen Gadol. A‬‬
‫‪person whose hair is long is not permitted to function as a‬‬
‫‪Kohen, and a Kohen Gadol must always see to it that his hair‬‬
‫‪is not wild. In fact, the length of hair prohibited to the Kohen‬‬
‫‪is derived from the minimum length that a Nazir must grow‬‬
‫‪his hair: 30 days' growth.5‬‬

‫‪Why is it specifically regarding the Nazir's hair that we find a‬‬

‫‪deviation from the laws of the Kohen? The Torah contains a‬‬
‫‪precedent regarding wild hair - in the section immediately‬‬
‫‪preceding the discussion of Nazir, where the Torah describes‬‬
‫‪the ordeal endured by the Sotah: A woman is known to have‬‬
‫‪secluded herself with a man other than her husband, a man‬‬
‫‪her husband specifically asked her not to be alone with.‬‬
‫‪While she denies infidelity and claims virtue, the‬‬
‫‪circumstantial evidence is damning. The Torah introduces a‬‬
‫‪rite that will prove her innocence – or guilt.‬‬

‫כשימות המלך או כהן גדול או אחד משאר הממונים מעמידין תחתיו בנו או הראוי ליורשו‪ ,‬וכל הקודם לנחלה קודם לשררות המת‪,‬‬
‫והוא שיהיה ממלא מקומו בחכמה‪ ,‬או ביראה אע"פ שאינו כמותו בחכמה שנאמר במלך הוא ובניו בקרב ישראל‪ ,‬מלמד שהמלכות‬
‫ירושה והוא הדין לכל שררה שבקרב ישראל שהזוכה לה זוכה לעצמו ולזרעו‪.‬‬
‫‪4‬‬
‫‪See Sod Eser Sefirot by Rav Moshe DeLeon‬‬
‫סוד עשר ספירות ‪ -‬לרבי משה די ליאון ז"ל‬
‫דע והבן משה מפני מה לא היה כהן גדול שהשמוש של אהרן היה ומאותו שלשלת בא שהיתה אמו גרושה שאמר ז"ל בשעה שנגמרה‬
‫גזרת פרעה דכתי' כל הבן הילוד היאורה תשליכוהו בא עמרם וגירש את אשתו ולימים החזירה בנבואת מרים בתו ולפי' אבד משה‬
‫את הכהונה הואיל והיה בן גרושה ועיין במה שאמר ז"ל בספרים שאמרו בענין נזיר לאביו ולאמו לאחיו ולאחותו לא יטמא להם‬
‫במותם ונאמ' בכהן גדול לאמו ולאביו וגו' ויש לומ' מפני מה הקדים לנזיר אביו בתחלה ולכהן גדול הקדים אמו בתחלה אלא נזיר‬
‫שכל קדושתו תלויה בגופו ולא באביו ולא באמו הרי הוא כשאר כל אדם בענין זה‪ .‬אבל כהן גדול כל קדושתו תלויה באמו ודרשינן‬
‫הכי לאמו שלא היתה זונה לאמו שלא היתה חללה לאמו שלא היתה גרושה וודאי‪ .‬על כן הוצרכנו לומ' משה נמי בכלל הוא כלומר‬
‫לא היה כהן אבל מפני הצורך נכנס בכלל‪.‬‬
‫‪5‬‬
‫‪See Rambam Hilchot Biat Hamikdash‬‬
‫רמב"ם הלכות ביאת המקדש פרק א ‪:‬הלכה י‬
‫כשם שאין הכהנים מוזהרין על היין אלא בשעת ביאה למקדש כך אין אסורין לגדל פרע אלא בשעת ביאה למקדש‪ ,‬בד"א בכהן‬
‫הדיוט אבל כהן גדול אסור לגדל פרע ולקרוע בגדיו לעולם‪ ,‬שהרי תמיד הוא במקדש ולכך נאמר בו את ראשו לא יפרע ובגדיו לא‬
‫יפרום‪/+ .‬השגת הראב"ד‪ /‬אלא בשעת ביאה‪ .‬א"א ליתיה להאי כללא שאפילו שלא בשעת ביאה אסור לגדל פרע שהרי חייב‬
‫להסתפר משלשים יום לשלשים יום כדכתיב ופרע לא ישלחו‪( ,‬ביאה למקדש פירוש במשמרתם)‪+.‬‬
‫הלכה יא‪:‬כמה הוא גידול פרע‪ ,‬שלשים יום כנזיר שנאמר בו גדל פרע שער ראשו ואין נזירות פחותה משלשים יום‪ ,‬לפיכך כהן‬
‫הדיוט העובד מגלח משלשים יום לשלשים יום‪.‬‬
This woman, who is guilty of poor judgment at least insofar
as her choice to place herself in this compromising situation,
is brought to the Beit Hamikdash. Her hair is uncovered –
literally, "made wild”:

‫במדבר פרק ה‬
‫(יח) וְהֶעֱמִיד הַכֹהֵן אֶת הָאִשָה לִפְנֵי ה’ ופָרַע אֶת רֹאש הָאִשָה וְנָתַן עַל‬
‫כַפֶיהָ אֵת מִנְחַת הַזִכָרון מִנְחַת קְנָאֹת הִוא ובְיַד הַכֹהֵן יִהְיו מֵי הַמָרִים‬
:‫הַמְארֲרִים‬
18. And the Kohen shall set the woman before God, and
loosen the hair of the woman’s head, and put the
offering of memorial in her hands, which is the meal
offering of jealousy; and the Kohen shall have in his
hand the bitter water that causes the curse; Bamidbar
5:18.

Rashi defines the word para' as 'to make wild': her hair
should be released, her braids undone.6 This is the same
word (see Bamidbar 6:5 cited above) used to describe the
Nazir, and what happens when he refrains from cutting his
hair. This linguistic connection strengthens the textual bond
created by the proximity of these two sections, a connection
amplified by the rabbinic tradition that delves into the
psychology of the Nazir: The reason a person takes such
stringency upon themselves, the impetus for becoming a
Nazir, is the trauma of the Sotah ritual. A bystander or
witness to the Sotah's disgrace would not be left untouched
by the entire scenario. Having witnessed a Sotah in her
moment of embarrassment, any man or woman might be led
to seek out a spiritual remedy. This tradition is recorded by
Rashi:

‫רש"י על במדבר פרק ו פסוק ב‬

‫למה נסמכה פרשת נזיר לפ' סוטה לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין‬
).‫שהוא מביא לידי ניאוף (סוטה ב‬
Why is the section of Nazir placed next to Sotah, to tell
you that whoever sees a Sotah in her disgrace should
6
See Rashi Bamidbar 5:18
‫רש"י במדבר פרק ה פסוק יח‬
:‫ מכאן לבנות ישראל שגלוי הראש גנאי להן‬,‫ סותר את קליעת שערה כדי לבזותה‬- ‫ופרע‬
 take upon himself to abstain from wine, for it leads to
adultery (Rashi Bamidbar 6:2)

Rashi traces the scenario back to its roots cause: Wine

causes confusion;7 when intoxicated, ones' judgment is
impaired. This woman displayed poor judgment by secluding
herself with a man –not just any man, but specifically one
whom her husband didn’t trust – and has thus caused
damage to her relationship with her husband. She is sent to
the Kohen, who is himself prohibited from having any wine
when he performs the service in the Beit Hamikdash.
Meanwhile the “innocent” onlooker witnesses the disgrace,
sees how the delicate balance between spiritual and physical
is upset by wanton desire, and makes a gesture in the
opposite direction. He swears off wine, and grows his own
hair. Simply stated, the laws of the Nazir combine the laws of
the Kohen with a reaction to the disgrace of the Sotah.

The Talmud regards the Nazir's vow of asceticism as a

concession, a necessary though drastic measure undertaken
by the onlooker who attempts to regain his own equilibrium.
Even an outsider, an innocent bystander, is affected and
impacted by witnessing the sexually charged situation. The
Torah laws surrounding the Nazir bear out this attitude: While
on the one hand the Torah condones this method of spiritual
healing (for a period of thirty days), the Nazir concludes this
process by bringing a sin offering, penance for the legitimate
pleasure that could have been enjoyed but was voluntarily
forfeited.8

The complex set of reactions and attitudes of the Nazir to sin

may help explain a very difficult relationship recorded in the
Prophets. King David was the first anointed king, the founder
of the Davidic dynasty. Clearly, David would have preferred
to choose the son who would rule after him, and would
7
According to the Mishna in Sotah )found in the Talmud Bavli Sotah 7a(, this is one of the things said to
the suspected woman, in hopes that she admit her guilt.
8
See Rashi Bamidbar 6:11 based on Talmud Bavli Nazir 19a.
‫רש"י במדבר פרק ו‬
:‫ רבי אלעזר הקפר אומר שציער עצמו מן היין‬,‫ שלא נזהר מטומאת המת‬- ‫(יא) מאשר חטא על הנפש‬
certainly have expected the succession to take place only
after his own passing. Yet one of his sons, Avshalom,
declared himself king - regardless of the fact that his father,
King David, was still quite alive at the time.

Avshalom’s rebellion began when his half-brother Amnon

(they shared a father, but had different mothers) developed
an obsession for his own half sister: the beautiful Tamar,
Avshalom’s full sister. Amnon plotted until he was secluded
with his sister and then took her by force.

‫שמואל ב פרק יג‬

ָ‫(א) וַיְהִי אחֲרֵי כֵן ולְאבְשָלום בֶן דָוִד אחות יָפָה ושְמָה תָמָר וַיֶאֱהָבֶה‬
‫ (ב) וַיֵצֶר לְאמְנון לְהִתְחַלות בַעֲבור תָמָר אֲחֹתו כִי בְתולָה‬:‫אמְנון בֶן דָוִד‬
:‫הִיא וַיִפָלֵא בְעֵינֵי אמְנון לַעֲשות לָה מְאומָה‬
ְ‫(ו) וַיִשְכַב אמְנון וַיִתְחָל וַיָבֹא הַמֶלֶךְ לִרְאֹתו וַיֹאמֶר אמְנון אֶל הַמֶלֶך‬
:‫תָבוא נָא תָמָר אֲחֹתִי ותְלַבֵב לְעֵינַי שְתֵי לְבִבות וְאֶבְרֶה מִיָדָה‬
:‫(יא) וַתַגֵש אֵלָיו לֶאֱכֹל וַיַחֲזֶק בָה וַיֹאמֶר לָה בואִי שִכְבִי עִמִי אֲחותִי‬
:‫(יד) וְלֹא אבָה לִשְמֹעַ בְקולָה וַיֶחֱזַק מִמֶנָה וַיְעַנֶהָ וַיִשְכַב אֹתָה‬
1. And it came to pass after this, that Avshalom the son
of David had a beautiful sister, whose name was Tamar;
and Amnon the son of David loved her. 2. And Amnon
was so tormented, that he fell sick for his sister Tamar;
for she was a virgin; and Amnon thought it hard for him
to do any thing to her.
6. So Amnon lay down, and feigned to be sick; and
when the king came to see him, Amnon said to the
king, I beg you, let Tamar my sister come, and make me
a couple of cakes in my sight, that I may eat of her
hand.
11. And when she had brought them to him to eat, he
took hold of her, and said to her, Come lie with me, my
sister.
14. But he would not listen to her voice; but, being
stronger than she, forced her, and lay with her. 2
Shmuel 13

When Avshalom found out he plotted what he thought to be

the proper revenge – and saw to it that Amnon would die.
Soon after, Avshalom declared himself king.
According to the Talmud, Avshalom (and Tamar) were
children of a relationship which David had with a woman
captured in battle – a beautiful captive (Yefat Toar).9

The Talmud teaches that the permissibility of taking such

captives in war is a concession to man’s frailty, a
compromise with the Yetzer Hara (Evil Inclination).

‫ב‬/‫תלמוד בבלי מסכת קידושין דף כא‬

‫א( תמותות‬/‫ לא דברה תורה אלא כנגד יצר הרע מוטב שיאכלו ישראל בשר )כב‬:‫ יפת תואר‬...
‫שחוטות ואל יאכלו בשר תמותות נבילות‬
‘Of beautiful countenance": The Torah only provided for
human passions: it is better for Israel to eat flesh of
[animals] about to die, yet [ritually] slaughtered, than
flesh of dying animals which have perished; Talmud
Bavli Kiddushin 21b

Avshalom, as the product of such a union, may have drawn a

mental and moral line connecting Amnon’s despicable
behavior back to its roots in their father’s libidinous
behavior. 10 Whether this idea was fully formed in his mind or
not, we can never know; what we do know is that he decided
to usurp the kingdom from his father after this episode.
Presumably, he felt he had found a more deserving occupant
for the throne - himself.

9
The Talmud )Sanhedrin 21a( records this fact in the context of a discussion regarding Tamar, and we
know from the Biblical text that she was Avshalom’s full sister.
Rav Yehuda further said in Rav's name: Tamar was a daughter of a yefat to'ar, as it is written, Now
therefore I pray thee, speak unto the King, for he will not withhold me from thee. Now, should you imagine
that she was the offspring of a legitimate marriage, how could his sister have been granted him [in
marriage]? We must infer therefore, that she was the daughter of a yefat-to'ar.
10
See the comments of Rav Tzadok Hakohen of Lublin in Yisrael Kedoshim section six, who says that
Avshalom hated Amnon for his sexual indiscretions.
‫ אות ו‬- ‫ספר ישראל קדושים‬
‫ובושתי לא נאמר שהיתה יפה באמת רק להראות העמים והשרים את יפיה שלמראה עיניהם השקועים בתאוות רעות ופרוצים‬
‫ וכאבשלום שנאמר עליו‬.‫ אינו אלא במי שמוגדר מערוה‬.‫בעריות היו נראה יופי אבל בכל מקום שיספר הכתוב יופי בעצם ובאמת‬
‫ וכן מה‬. ‫ כ"ה) לא היה איש יפה בכל ישראל להלל וגו' היה נזיר המופרש מתאוות ועל כן קינא על זנות אמנון‬,‫ ב י"ד‬- ‫(שמואל‬
‫ דהיינו חסרון‬.‫שנאמר עליו (שם) מכף רגליו ועד קדקדו לא היה בו מום ודאי הכוונה מה שהוא מום רע על האמת אצל התורה‬
‫ ו') ויגנב אבשלום את לב אנשי‬,‫ ונאמר (שם ט"ו‬.‫וקלקול בקדושת שום אבר כי היה בתכלית השלימות ועל כן טעו כל ישראל אחריו‬
:‫ישראל היינו במה שהאמינו בו שהוא צדיק גמור‬
There is another aspect of Avshalom's personal story
recorded in rabbinic tradition: Avshalom was a Nazir.

‫תלמוד בבלי מסכת נזיר דף ד עמוד ב‬

‫ (שמואל ב' טו) ויהי מקץ ארבעים שנה‬:‫ שנאמר‬,‫ אבשלום נזיר עולם היה‬:‫ רבי אומר‬,‫דתניא‬
‫ ומגלח אחד‬,‫ויאמר אבשלום אל המלך אלכה נא ואשלם את נדרי אשר נדרתי לה' בחברון‬
‫ מגלח מערב שבת‬:‫ מגלח אחת לל' יום; רבי יוסי אומר‬:‫; ר' נהוראי אומר‬...‫לשנים עשר חדש‬
.‫ שכן מצינו בבני מלכים שמגלחים מע"ש לע"ש‬,‫לערב שבת‬
Rabbi said that Avshalom was a life-nazirite, for it says,
And it came to pass at the end of forty years that
Avshalom said to the king: 'I pray thee, let me go and
pay my vow which I have vowed to God in Hevron'. He
used to cut his hair every twelve months… R. Nehorai
said: [Avshalom] used to cut his hair every thirty days.
R. Jose said: He used to cut it on the eve of each
Sabbath, for princes usually got haircuts on the eve of
each Sabbath. Talmud Bavli Nazir 4b-5a

Perhaps this was his response to the corrupt world he saw

around him. His personal response to the Yetzer Hara was to
become a Nazir. Perhaps he convinced himself that
asceticism would safeguard him from sin. But the battle
against the Yetzer Hara is tricky: The opponent wears many
different masks and costumes. Confidence of victory on this
battlefield is almost a sure sign of defeat.

Ironically, it was Avshalom’s hair that brought about his

demise:

‫ספר שמואל ב פרק יח‬

‫(ט) וַיִקָרֵא אבְשָלום לִפְנֵי עַבְדֵי דָוִד וְאבְשָלום רֹכֵב עַל הַפֶרֶד וַיָבֹא‬
‫הַפֶרֶד תַחַת שובֶךְ הָאֵלָה הַגְדולָה וַיֶחֱזַק רֹאשו בָאֵלָה וַיֻתַן בֵין‬
:‫הַשָמַיִם ובֵין הָארֶץ וְהַפֶרֶד אֲשֶר תַחְתָיו עָבָר‬
9. And Avshalom met the servants of David. And
Avshalom rode upon a mule, and the mule went under
the thick boughs of a great oak, and his head caught
hold of the oak, and he was taken up between the sky
and the earth; and the mule that was under him walked
on. 2 Shmuel 18:9
Not only was it his hair which brought his demise, the Talmud
teaches that the rebellion was through his hair:

‫שמואל ב פרק יד‬

‫(כה) וכְאבְשָלום לֹא הָיָה אִיש יָפֶה בְכָל יִשְרָאֵל לְהַלֵל מְאֹד מִכַף רַגְלו‬
‫ (כו) ובְגַלְחו אֶת רֹאשו וְהָיָה מִקֵץ יָמִים‬:‫וְעַד קָדְקֳדו לֹא הָיָה בו מום‬
‫לַיָמִים אֲשֶר יְגַלֵחַ כִי כָבֵד עָלָיו וְגִלְחו וְשָקַל אֶת שְעַר רֹאשו מָאתַיִם‬
:ְ‫שְקָלִים בְאֶבֶן הַמֶלֶך‬
25. But in all Israel there was none so much praised as
Avshalom for his beauty; from the sole of his foot to the
crown of his head there was no blemish in him. 26. And
when he shaved his head, for it was at every year’s end
that he shaved it; because the hair was heavy on him,
therefore he shaved it; he weighed the hair of his head
at two hundred shekels according to the king’s weight.
2 Shmuel 14:25,26

‫תלמוד בבלי מסכת סוטה דף י עמוד ב‬

‫ )שמואל ב' יד( וכאבשלום‬:‫ שנאמר‬,‫ אבשלום בשערו מרד‬:‫ ת"ר‬.'‫אבשלום נתגאה בשערו וכו‬
‫לא היה איש יפה וגו' ובגלחו את ראשו (וגו') והיה מקץ ימים לימים אשר יגלח כי כבד עליו‬
‫ אבן שאנשי טבריא ואנשי‬:‫ תנא‬,‫וגלחו ושקל את שער ראשו מאתים שקלים באבן המלך‬
,‫ י' בחיריק‬,‫ו' בפתח‬/ ‫ )שמואל ב' יח) ויקרא‬:‫ שנאמר‬,‫ציפורי שוקלים בה; לפיכך נתלה בשערו‬
‫ אבשלום לפני עבדי דוד ואבשלום רוכב על הפרד ויבא הפרד תחת שובך‬/‫ק' בקמץ ר' בצירה‬
‫ ]שקל‬,‫האלה הגדולה ויאחז ראשו באלה ויותן בין השמים ובין הארץ והפרד אשר תחתיו עבר‬
,[‫ספסירא בעא למיפסקיה‬
AVSHALOM GLORIED IN HIS HAIR etc. Our Rabbis have
taught: Avshalom rebelled [against his father] through
his hair, as it is said: There was none to be so much
praised as Avshalom for his beauty . . . And when he cut
his hair, at every year's end that he cut it because the
hair was heavy on him. Therefore he cut it, and he
weighed the hair of his head at two hundred shekels, in
the king's weight. It has been taught that [the king's
weight] was the weight with which the men of Tiberias
and Sepphoris weigh. Therefore he was hanged by his
hair, as it is said: And Avshalom chanced to meet the
servants of David. And Avshalom rode upon his mule,
and the mule went under the thick boughs of a great
 oak, and his head caught hold of the oak, and he was
taken up between the heaven and the earth, and the
mule that was under him walked on. He took a sword
and wished to cut himself loose; Talmud Bavli Sotah 10b

Avshalom felt that his hair, the hair of a Nazir, “weighed”

more than his father the king. His sense of superiority, of
entitlement, was born of this self- righteousness. He took
pride in his own virtue, his Nazirite vows of chastity and
abstinence. He saw himself as clearly superior to David, for
he, Avshalom, would not be tempted by beauty, he would
not succumb to lust as David (and Amnon) had. He would
sooner cut off his flowing Nazirite locks and dedicate them to
God.

But Amnon's Yetzer Hara took a different form; his own

personal Evil Inclination focused on a different weakness:
obsession for power. Soon enough, his desire for power led
him to commit an act that even he – especially he - should
have seen as immoral.11

‫שמואל ב פרק טז‬

ַ‫(כא) וַיֹאמֶר אֲחִיתֹפֶל אֶל אבְשָלֹם בוא אֶל פִלַגְשֵי אבִיךָ אֲשֶר הִנִיח‬
‫לִשְמור הַבָיִת וְשָמַע כָל יִשְרָאֵל כִי נִבְאשְתָ אֶת אבִיךָ וְחָזְקו יְדֵי כָל‬
‫(כב) וַיַטו לְאבְשָלום הָאֹהֶל עַל הַגָג וַיָבֹא אבְשָלום אֶל‬:ְ‫אֲשֶר אִתָך‬
:‫פִלַגְשֵי אבִיו לְעֵינֵי כָל יִשְרָאֵל‬
21. And Ahithophel said to Avshalom, 'Go in to your
father’s concubines, whom he has left to keep the
house; and all Israel shall hear that you have made
yourself odious to your father; then shall the hands of
all who are with you be strengthened.' 22. So they
spread Avshalom a tent upon the top of the house; and

11
See the comments of Rav Tzadok Hakohen of Lublin, ibid.
‫ אות ו‬- ‫ספר ישראל קדושים‬
… .‫ שהיה בן יפת תואר ועל ידי זה נעשה בן סורר ומורה‬,‫ובאמת היה בו חסרון בשורש‬
‫ ושורשו דרע מיפת תואר הוא‬.‫ואבשלום נתגאה בשערו כמו שאמרו בסוטה (ט' ע"ב) היינו שחשב שהוא נזר אלהיו שעל ראשו‬
‫ אבל כל תאוה שלו היה לכתר המלכות וזה התאוה‬.‫בתאוה והוא היפך מזה מוגדר בכל תאוות גופניות וכן נזר אלהיו הוא היפך הגאות‬
‫זרה שהיה בו בשורשו הנעלם בהעלם עצום ובגניבה גמור בכל שלושה חלקי נפש רוח נשמה שהם מתפשטים בכוחות הגוף ובמדותיו‬
‫ ולב בית דין היינו מצד הבינה‬.‫ וזהו השלושה לבבות ששנינו שם שגנב לב אביו היינו מצד החכמה שבמוח‬.‫ואפשר למבין להכירם‬
:‫ ולב כל ישראל היינו מצד כוחות הנפש המתפשטים בכל איברי הגוף והיא שהביאתו להיות כסורר ומורה‬.‫שבלב‬
 Avshalom went in to his father’s concubines in the sight
of all Israel. 2 Shmuel chapter 16:21,22

Avshalom's lapse in judgment did not play out in seclusion,

like the Sotah suspected of infidelity; his folly was placed on
display, in broad daylight, demonstratively – "in the sight of
all of Israel”. He thought that being a Nazir protected him.
He believed himself to be more righteous than his father. In
the end, the very hair that symbolized his “holiness”
betrayed him, just as he had betrayed his own vows of
purity, and as he had betrayed his father.

The First Nazir

The first time the word Nazir appears in the Torah is in
connection with Yosef. It is part of a glorious blessing which
Yaakov bestows upon his beloved son:

‫בראשית פרק מט‬

‫(כג) וַיְמָרֲרֻהו‬:‫(כב) בֵן פֹרָת יוסֵף בֵן פֹרָת עֲלֵי עָיִן בָנות צָעֲדָה עֲלֵי שור‬
‫ (כד) וַתֵשֶב בְאֵיתָן קַשְתו וַיָפֹזו זְרֹעֵי‬:‫וָרֹבו וַיִשְטְמֻהו בַעֲלֵי חִצִים‬
ָ‫ (כה) מֵאֵל אבִיך‬:‫יָדָיו מִידֵי אֲבִיר יַעֲקֹב מִשָם רֹעֶה אֶבֶן יִשְרָאֵל‬
‫וְיַעְזְרֶךָ וְאֵת שַדַי וִיבָרְכֶךָ בִרְכֹת שָמַיִם מֵעָל בִרְכֹת תְהום רֹבֶצֶת‬
‫ (כו) בִרְכֹת אבִיךָ גָבְרו עַל בִרְכֹת הורַי עַד‬:‫תָחַת בִרְכֹת שָדַיִם וָרָחַם‬
‫ פ‬:‫תַאֲוַת גִבְעֹת עולָם תִהְיֶיןָ לְרֹאש יוסֵף ולְקָדְקֹד נְזִיר אֶחָיו‬
22. Yosef is a fruitful bough, a fruitful bough by a
wellspring; whose branches run over the wall; 23. The
archers fiercely attacked him, and shot at him, and
hated him; 24. But his bow abode in strength, and the
arms of his hands were made strong by the hands of
the mighty God of Yaakov; from there is the shepherd,
the Stone of Israel; 25. By the God of your father, who
shall help you; and by the Almighty, who shall bless you
with blessings of heaven above, blessings of the deep
that lies under, blessings of the breasts, and of the
womb; 26. The blessings of your father have prevailed
above the blessings of my progenitors to the utmost
bound of the everlasting hills; they shall be on the head
of Yosef, and on the crown of the head of him who was
 separate from his brothers (literally," Nazir of his
brothers"). Bereishit 49:22-26

The use of the word Nazir in this context is unclear. The

Rashbam relates it to the word nezer - crown, for Yosef ruled
over the others. In Yosef's dreams, he saw his father bowing
down to him; perhaps Yosef, too, suffered from the sense of
superiority and entitlement we saw in Avshalom? Perhaps
Yosef, like Avshalom, would be guilty of usurping his father’s
place? The brothers hated him for his dreams, suspected him
of this very same sense of superiority; even his father was
unsure, reserving judgment about his youngest son's
attitude. What they all failed to understand was that Yosef
would indeed rule, but not at the expense of his father or his
family. Yosef would rule the mighty Egyptian empire.

The Talmud understands Yaakov's blessing more literally:

Yosef was a Nazir.

‫תלמוד בבלי מסכת שבת דף קלט עמוד א‬

‫ דכתיב‬,‫ מיום שפירש יוסף מאחיו לא טעם טעם יין‬:‫ואמר רב מלאי משום רבי יצחק מגדלאה‬
.‫(בראשית מט) ולקדקד נזיר אחיו‬
R. Melai also said in the name of R. Isaac of Magdala:
From the day that Yosef departed from his brothers he
did not taste wine, for it is written, "[The blessings of
thy father...shall be on the head of Yosef], and on the
crown of the head of him who was a nazirite [since his
departure] from his brothers." Talmud Bavli Shabbat
139a

There are other details of Yosef's path to greatness that are

bringus to an examination of Yosef as a Nazir. Most
interesting is the incident in the House of Potiphar whichthat
led to Yosef's incarceration. Yosef found himself secluded
with a woman who had every intention to commit adultery
with him.

‫בראשית פרק לט‬

 ‫(ו) וַיַעֲזֹב כָל אֲשֶר לו בְיַד יוסֵף וְלֹא יָדַע אִתו מְאומָה כִי אִם הַלֶחֶם‬
‫ (ז) וַיְהִי אחַר הַדְבָרִים‬:‫אֲשֶר הוא אוכֵל וַיְהִי יוסֵף יְפֵה תֹאר וִיפֵה מַרְאֶה‬
)‫ (ח‬:‫הָאֵלֶה וַתִשָא אֵשֶת אֲדֹנָיו אֶת עֵינֶיהָ אֶל יוסֵף וַתֹאמֶר שִכְבָה עִמִי‬
‫וַיְמָאֵן וַיֹאמֶר אֶל אֵשֶת אֲדֹנָיו הֵן אֲדֹנִי לֹא יָדַע אִתִי מַה בַבָיִת וְכֹל‬
ְ‫ (ט) אֵינֶנו גָדול בַבַיִת הַזֶה מִמֶנִי וְלֹא חָשַך‬:‫אֲשֶר יֶש לו נָתַן בְיָדִי‬
‫מִמֶנִי מְאומָה כִי אִם אותָךְ בַאֲשֶר אתְ אִשְתו וְאֵיךְ אֶעֱשֶה הָרָעָה‬
‫ (י) וַיְהִי כְדַבְרָה אֶל יוסֵף יום יום וְלֹא‬:‫הַגְדֹלָה הַזֹאת וְחָטָאתִי לֵאלֹהִים‬
‫ (יא) וַיְהִי כְהַיום הַזֶה וַיָבֹא‬:‫שָמַע אֵלֶיהָ לִשְכַב אֶצְלָה לִהְיות עִמָה‬
)‫ (יב‬:‫הַבַיְתָה לַעֲשות מְלַאכְתו וְאֵין אִיש מֵאנְשֵי הַבַיִת שָם בַבָיִת‬
‫וַתִתְפְשֵהו בְבִגְדו לֵאמֹר שִכְבָה עִמִי וַיַעֲזֹב בִגְדו בְיָדָה וַיָנָס וַיֵצֵא‬
:‫ (יג) וַיְהִי כִרְאותָה כִי עָזַב בִגְדו בְיָדָה וַיָנָס הַחוצָה‬:‫הַחוצָה‬
6. And he left all that he had in Yosef’s hand; and he
knew not what he had, save for the bread which he ate.
And Yosef was handsome and good looking.7. And it
came to pass after these things, that his master’s wife
cast her eyes upon Yosef; and she said, Lie with me. 8.
But he refused, and said to his master’s wife, Behold,
my master knows not what is with me in the house, and
he has committed all that he has to my hand; 9. There
is none greater in this house than I; nor has he kept
back any thing from me but you, because you are his
wife; how then can I do this great wickedness, and sin
against God? 10. And it came to pass, as she spoke to
Yosef day by day, that he listened not to her, to lie by
her, or to be with her. 11. And it came to pass about
this time, that Yosef went into the house to do his
business; and there was none of the men of the house
there inside. 12. And she caught him by his garment,
saying, Lie with me; and he left his garment in her
hand, and fled, and got out. 13. And it came to pass,
when she saw that he had left his garment in her hand,
and had fled out, Bereishit 39:6-13

Yosef, like Avshalom, was good looking; ultimately, this

caused his troubles and led to his incarceration. Yosef found
himself in a situation fraught with sexual energy, at the
verge of the abyss of moral decay: He was the object of the
desire of a married woman, and indeed he entered her home
and was secluded with her. But Yosef's purity remained
untainted. He emerged victorious. Yosef responded to this
situation by becoming the first Nazir, voluntarily abstaining
from certain pleasures that had not been forbidden to him.
He himself did not see the path that this would take him; he
had no ulterior motives, seeking only to remain pure and
true to God. He did not demand greatness or reward for his
heroic behavior; he ended up in a cell, together with political
prisoners. He did not see how his escape from Potifar’s wife
would one day lead him to the Palace. Like Avshalom, Yosef
was a Nazir – and he did, in fact, rule in Ya’akov’s lifetime.
Unlike Avshalom, Yosef did not feel entitled because of his
beauty, his virtue, his abstinence. Yosef is known for eternity
as Yosef the Tzadik, Yosef the Righteous; Avshalom is
remembered in infamy.

Yosef is the prototypical Nazir: The true Nazir should not feel
entitled; he should see his chosen path as a necessary step
in his personal battle against the Yetzer Hara. When his oath
is fulfilled, the Nazir brings a sin offering, to atone for the
very necessity of this path, for having been so profoundly
impacted by the Yetzer Hara.

Many years later another Tzaddik came across a Nazir:

‫תלמוד בבלי מסכת נדרים דף ט עמוד ב‬

‫ מימי לא אכלתי אשם נזיר טמא אלא אחד; פעם אחת בא‬:‫ אמר (רבי) שמעון הצדיק‬,‫דתניא‬
,‫ וראיתיו שהוא יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים‬,‫אדם אחד נזיר מן הדרום‬
,‫ רועה הייתי לאבא בעירי‬:‫ מה ראית להשחית את שערך זה הנאה? אמר לי‬,‫ בני‬:‫אמרתי לו‬
‫ ופחז עלי יצרי ובקש לטורדני מן‬,‫הלכתי למלאות מים מן המעיין ונסתכלתי בבבואה שלי‬
‫ במי שהוא עתיד להיות רמה‬,‫ רשע! למה אתה מתגאה בעולם שאינו שלך‬:‫ אמרתי לו‬,‫העולם‬
‫ כמוך ירבו‬,‫ בני‬:‫ אמרתי לו‬,‫ שאגלחך לשמים! מיד עמדתי ונשקתיו על ראשו‬,‫ותולעה? העבודה‬
‫ כי יפליא לנדור נדר נזיר להזיר‬...‫ (במדבר ו) איש‬:‫ עליך הכתוב אומר‬,‫נוזרי נזירות בישראל‬
.'‫לה‬
For it was taught: Shimon the Tzaddik said: Only once in
my life have I eaten of the trespass-offering brought by
a defiled Nazir. On one occasion a Nazir came from the
South country, and I saw that he had beautiful eyes,
was of handsome appearance, and with thick locks of
hair symmetrically arranged. Said I to him: ‘My son,
what [reason] did you see to destroy this beautiful hair
of yours?' He replied: ‘I was a shepherd for my father in
 my town. [Once] I went to draw water from a well,
gazed upon my reflection in the water, whereupon my
evil desires rushed upon me and sought to drive me
from the world [through sin]. But I said unto it [my lust]:
"Wretch! why do you vaunt yourself in a world that is
not yours, with one who is destined to become worms
and dust? I swear that I will shave off [this beautiful
hair] for the sake of Heaven." Immediately [Rabbi
Shimon] arose and kissed his head, saying: ‘My son,
may there be many Nazirites such as you in Israel! Of
you the Holy Torah says, 'When either a man or a
woman shall separate themselves to vow a vow of a
Nazirite, to separate themselves unto God.' Talmud
Bavli Nedarim 9b

Recognizing the Yetzer Hara as his enemy, this Nazir sets off
to battle, and removes the object of his own pride. Seeing
his own reflection jarred him into this new awareness, and
with the very act that breaks the Nazir's vow, he became a
Nazir.

One of the great Kabbalists of the middle ages, Rav

Menachem Azarya DeFano, adds an interesting postscript to
this passage. He says that this Nazir fixed the blemish in the
soul of Avshalom. Whereas Avshalom allowed his hair to be
the source of his pride, this man used his hair to truly serve
God, and subdue his pride.12 This is the challenge of the true
servant of God: to identify their own personal Yetzer Hara
and wage the battle against it, without any expectation of
congratulation or reward but simply in order to overcome the
artificial barriers that hinder our closeness to God. Each of
us possess the capability to fight and win this war.

12
Writings of Menachem Azarya Defano, Sefer Gilgulay Nishamot ot aleph section 20.
‫ אות א‬- ‫ ספר גלגולי נשמות‬- ‫כתבי הרמ"ע מפאנו‬
‫ תניא אמר (רבי) שמעון הצדיק מימי לא אכלתי אשם נזיר ]טמא[ אלא‬,['‫]כ[ אבשלום בא באדם נזיר הנזכר בנדרים פרק קמא ]ט' ב‬
‫ הוא תיקונו של‬, '‫ וראיתיו ]שהוא[ יפה עינים וטוב רואי כו‬,)‫ ]פעם אחת[ בא אדם אחד ]נזיר[ מן הדרום (ונזיר היה‬,‫(פעם) אחד‬
‫ וכאן בשערות היה‬,‫ והבחור הלזה היה נזיר לגלחם לשמים‬,‫ והיה נזיר כדאיתא בנזיר‬,‫ שם היה שערו סבה כי נתגאה בשערו‬,‫אבשלום‬
:‫תיקונו בסוד שערות אדם הראשון‬