Why, even before finishing the description of the normal case of a nazir, must we study the case of a nazir who does not finish successfully? Furthermore, why is the law so stringent, and presented as such in such a demonstrative manner?
In Parashat Naso we are taught the laws of the nazir. We are told that if either a man or a woman wishes to become a nazir, he or she must abstain from wine and strong drink, cutting of hair, and exposure to dead bodies. One who behaves so is considered "holy". It is interesting that we are given no positive description of what a nazir actually does, or explanation why such a code of behavior should be followed. There is a detailed description of the ritual performed in the temple at the conclusion of the period of being a nazir, but there is no ritual performed during the time that he or she is considered holy!
The laws of a nazir are very stringent. Anything that is processed from a grape is forbidden (not just wine). As opposed to the laws concerning a Kohen, under no circumstances whatsoever may the nazir become impure by coming in contact with dead. Why are these laws so stringent? Another awkward aspect is the form in which these laws are related to us. The whole relation of these laws takes up a total of twenty-one verses. The first eight teach the basic laws, which are all negative. The last nine describe the ritual upon conclusion. In the middle, four verses discuss the laws pertaining to a nazir who, even for no fault of his own, became impure in the middle of the period of time he accepted upon himself to be a nazir. He must bring certain sacrifices, and then start again. This is awkward. Why, even before finishing the description of the normal case of a nazir, must we study the case of a nazir who does not finish successfully? Furthermore, why is the law so stringent, and presented as such in such a demonstrative manner?
We may add another question. At the conclusion of the description of the sacrificial ritual we are told that so the nazir must do, besides any additions he accepts upon himself, beyond the official rule of a nazir. The Sifri, and later, Rashi, explain that these two clauses teach us that if he accepts upon himself more sacrifices, he must bring them, however, he may not bring less. This seems obvious and unnecessary. Nowhere are we told that one may add to, but not subtract from, a specific ritual.
All these questions can be answered by a deeper consideration of the idea of a nazir. Perhaps the answer why no positive content is specified in the Torah for what a nazir does, or is, lies in the very nature of the subject. A nazir is an individual who wants to go beyond, a man or woman who wants to do something which makes him or her holy. The Torah relates to, and actually gives a structure for, the individual who finds the usual system of Halacha insufficient for his or her spiritual drive. This is a special structure for one who wants to go beyond. For this reason no positive content is given. The individual becomes a nazir because he has an urge to do something extra to, and outside of, the confines of the halachik system. Making a new system for one who wishes to go beyond would miss the point.
Instead, the Torah creates a structure. Legitimization is given, and we are told what form this spiritual expression must not take. We are told what a nazir must not do. These are not simply technical commands; these negative commandments are highly formative. A nazir must keep very far away from anything to do with strong drink - an ancient equivalent of modern-day drugs. He must have nothing whatsoever to do with the dead. We are aware today how central the idea of death was in ancient cult behavior. If these precautions are met, the nazir, who does not cut his hair, is considered holy. We are taught a very explicit ritual that the nazir must perform at the conclusion of the period of time. He may add all he wishes, but under no circumstances may he deviate by subtracting from the set structure, even in the concluding ritual. These are but guidelines. Within them, the good intentioned individual may serve God in whatever manner he or she finds fit (as long as no Halacha is broken). However, these guidelines are extremely stringent. Central to the description of the idea of a nazir is that if in any way he comes in contact with dead, he must start all over again. The Torah gives the individual, yearning for non-systemized holiness, a structure, the content of which he or she may develop, but on the condition that certain indispensable guidelines are kept with the utmost precaution.
Courtesy of Yeshivat Har Etzion - www.etzion.org.il