{"id":88014,"date":"2025-05-30T16:10:42","date_gmt":"2025-05-30T21:10:42","guid":{"rendered":"https:\/\/www.crescentcityjewishnews.com\/?p=88014"},"modified":"2025-05-30T16:10:42","modified_gmt":"2025-05-30T21:10:42","slug":"person-in-the-parsha-naso-11","status":"publish","type":"post","link":"https:\/\/www.crescentcityjewishnews.com\/blog\/person-in-the-parsha-naso-11\/","title":{"rendered":"Person in the Parsha: Naso"},"content":{"rendered":"

By RABBI TZVI HERSH WEINREB<\/p>\n

\u201cDEFINING SPIRITUAL EXCELLENCE<\/strong>\u201d<\/p>\n

Several months ago, I came across an interesting biography of Maimonides (Rambam). It is entitled Maimonides: His Life and World<\/em>, and the author\u2019s name is Joel Kraemer.<\/p>\n

\"\"

I credit the author for giving me an appreciation of Rambam\u2019s struggle to surmount extreme challenges in a wide variety of circumstances.<\/p>\n

But somehow, my own assessment of Rambam\u2019s greatness is based upon another aspect of his career.<\/p>\n

I refer to the superb quality of his written works. His authoritativeness is astounding, his decisiveness is convincing, and his clarity is exemplary.<\/p>\n

What is most fascinating to me is that despite all these talents, many Talmud scholars, especially in Yeshiva circles, find passages in his works that seem to contradict each other. Much ink has been spilled in efforts to reconcile these contradictions.<\/p>\n

It is one of those alleged contradictions that I propose to address in the next several paragraphs.<\/p>\n

I must begin with a passage in this week\u2019s Torah portion, Naso<\/em> (Numbers 6:1-21). The gist of these verses reads as follows: \u201c\u2026 When a man or woman takes a special vow, the vow of anazir<\/em>, to separate him or herself to the Lord, he must separate from wine and strong drink\u2026 nor may he drink any juice made with grapes, nor eat fresh grapes or raisins. No razor shall touch his head\u2026 He must let the locks of his hair grow long. He must not come near a dead body, even for his father or mother or brother or sister\u2026 He is holy to the Lord.\u201d<\/p>\n

This is the role of a nazir<\/em>, an individual who is moved to commit himself to these excessive restrictions. The Talmud records differences of opinion as to whether such a commitment is noble and praiseworthy, or uncalled for and even sinful.<\/p>\n

Rambam unequivocally, and vehemently, sides with the latter view. He writes: \u201cLest one think that since envy, lust, pride and similar faults are all paths to evil, and drive one out of this world, I will remove myself to the opposite extreme to the extent that I will neither eat meat nor drink wine, I will remain celibate, I will not dwell in a luxurious abode, I will not wear fine clothing but rather sackcloth and coarse wool, and similar abstentions, as is the custom of Christian clergy; let him know that this ascetism is itself the path to evil and is prohibited. One who goes astray in this manner is called a sinner!\u201d (Maimonides, Mishneh Torah, Deot 3:1). <\/em><\/p>\n

There are those who find a source in Rambam\u2019s works that seem to contradict the above forceful statement. They point to this passage: \u201cA person who takes vows to improve himself and control his bad habits is correct and praiseworthy. For example, if he tends toward gluttony and vows to avoid meat for a year or two, or one who drinks excessively and commits himself to stay away from wine for a while, or refrain from inebriating beverages forever\u2026 this kind of self-discipline is akin to divine worship and is commendable\u2026\u201d Maimonides. Mishneh Torah, Vows<\/em> 13:23).<\/p>\n

I ask you, dear reader, whether you believe that these two lucid and powerful selections are contradictory to each other. Personally, I think not! The motivations of the two individuals described by Rambam are very different from each other. The subject of the former passage is motivated by a search for a spiritual experience. Rambam advises him that ascetism and self-torture are not the way to divine worship and certainly do not bring one closer to the Almighty.<\/p>\n

On the other hand, the subjects of the second passage are a man or woman who are struggling trying to heal themselves physically and mentally. They are trying to overcome an addiction, an unhealthy habit. Such a vow, if necessary to achieve self-betterment, is a sign of health and deserves our admiration.<\/p>\n

I would like to conclude with a poem by Yosef Tzvi Rimon, the grandfather of a very prominent contemporary rabbi and esteemed colleague of mine who bears his grandfather\u2019s name. I am indebted to a memorable leader of the Religious Zionist movement and author of A Lille Bit of Light<\/em> (Me\u2019at Min Ha\u2019Or<\/em>), the late Hanan Porat, for highlighting this poem in his essay on this week\u2019s Torah reading.<\/p>\n

The poem reads, in the Hebrew original:<\/p>\n

\u05d0\u05d2\u05d6 \u05e0\u05d6\u05e8\u05d9, \u05e4\u05d0\u05e8 \u05e8\u05d0\u05e9\u05d9, \u05d5\u05d0\u05de\u05e8 \u05dc\u05d0\u05dc\u05d5\u05d4\u05d9: <\/p>\n

\u05dc\u05d0 \u05d0\u05d1\u05d5\u05d0 \u05e2\u05d5\u05d3 \u05d1\u05d4\u05e8\u05d9\u05dd,<\/p>\n

\u05dc\u05d0 \u05d0\u05e2\u05dc\u05d4 \u05e2\u05dc \u05e9\u05d9\u05d0\u05d9\u05d4\u05dd<\/p>\n

\u05d1\u05e7\u05e9 \u05d4\u05d3\u05da \u05e9\u05de\u05d4.<\/p>\n

 <\/p>\n

\u05de\u05e2\u05e8\u05d5\u05ea-\u05e1\u05ea\u05e8\u05d9\u05dd \u05dc\u05d0 \u05d0\u05d7\u05e7\u05e8 <\/p>\n

\u05d1\u05e7\u05e9 \u05d0\u05ea \u05e4\u05e2\u05de\u05d9\u05da,<\/p>\n

\u05db\u05d9 \u05e9\u05e4\u05db\u05ea \u05d4\u05d5\u05d3 \u05d2\u05dd \u05e2\u05dc \u05e9\u05d3\u05d5\u05ea \u05e7\u05e8\u05d5\u05d1\u05d9\u05dd,<\/p>\n

\u05e2\u05dc \u05db\u05dc \u05e2\u05e5 \u05e4\u05d5\u05e8\u05d7.<\/p>\n

\u05d0\u05d9\u05df \u05d4\u05d5\u05d3 \u05d1\u05dc\u05d9 \u05d4\u05d5\u05d3\u05da.<\/p>\n

 <\/p>\n

\u05e2\u05d3 \u05de\u05d4 \u05d0\u05e9\u05db\u05df \u05d1\u05d4\u05e8\u05d9\u05dd, <\/p>\n

\u05d0\u05d2\u05d5\u05e8 \u05d1\u05e6\u05d9\u05d4-<\/p>\n

\u05d5\u05d0\u05ea\u05d4 \u05d7\u05de\u05d3\u05ea \u05db\u05dc \u05e9\u05d1\u05d9\u05dc,<\/p>\n

\u05d5\u05e2\u05dc \u05db\u05dc \u05e9\u05d1\u05d9\u05dc \u05d0\u05ea\u05d4!\u2026 <\/p>\n

In my admittedly inadequate translation, the poem reads:<\/p>\n

I will shear the long hair of my crown,<\/p>\n

So beautiful upon my head. <\/p>\n

I will say instead<\/p>\n

to my God:<\/p>\n

 <\/p>\n

I will no longer wander among mountains,<\/p>\n

Nor climb up to their peaks<\/p>\n

To seek Your echoes there.<\/p>\n

I will not search hidden caves <\/p>\n

 <\/p>\n

To seek Your footsteps,<\/p>\n

For You have poured Your glory upon nearby fields,<\/p>\n

Upon every blossoming tree. <\/p>\n

There is no glory without Your glory. <\/p>\n

 <\/p>\n

Until when must I dwell in the hills, <\/p>\n

Or reside in the wilderness\u2014<\/p>\n

For You cherish all paths equally, <\/p>\n

And upon all paths are You to be found.<\/p>\n

\"Share