CCAR RESPONSA
Contemporary American Reform Responsa
22. Nazarite Vow
QUESTION: Occasionally
inmates in various prisons have decided to take the “Vow of Nazirite.” Their refusal to cut their hair brings them into conflict with prison officials, and leads to punishment for insubordination. What is the position of Reform Judaism on the “Nazirite Vow?” (Rabbi L. Sussman, Middletown, OH)
ANSWER: Let us begin by looking at the historic background of the “Nazirite
Vow” (Nu. 6). Restrictions are placed upon a Nazirite: He may not be in contact with any dead, including his father and mother. He may not cut the hair of his head. He may not drink wine or utilize any product of the grape and possibly all alcohol, [shekhor], (Nazir 4a, etc.). In this state he is considered “holy to God” (Nu. 6.8). And if for some reason he becomes unclean during this period, he must bring a sacrifice. Upon the completion of his vow, he also brought a sacrifice.
We actually hear very little about Nazirites in the Bible. The only
well-known examples are those of Samson (Ju. 13.5) and possibly Samuel (I Sam. 1.11 ff). There are also references to Nazirites in a few other isolated passages such as Jeremiah 7.29 and 35.
The Mishnah developed the laws of the Nazirite as this state of semi-
asceticism had become popular; it was open to any Jew, but not to Gentiles or slaves (Nazir 61a). An entire tractate was devoted to the details of the vow, the offerings which were to be brought, the status of the Nazirite within and outside the land of Israel, the rights of women and slaves to take this vow, the questions of grape leaves and other prohibitions (34b). The later Talmudic tractate further developed and discussed the laws of the Nazirite. The laws set the duration of the vow from a few hours to a lifetime, although the actual minimum was thirty days (M. Nazir 1.3). It also provided for various categories of Nazirites with different rules for each. For example, a Nazirite who had made the vow for life was permitted to cut his hair once a year (M. Nazir 1.4). He was permitted to clean and arrange his hair as long as no comb touched it (Nazir 42a). He might also trim it in certain other ways (Nazir 39b ff). Despite all the details, we have no clear picture of the heightened spiritual state which may have been sought or attained through these vows.
We should note that there was opposition to the Nazirite in
Talmudic times, and some authorities considered asceticism as sinful even if the vows were completely fulfilled (Nazir 4a; Taanit 11a; Ned. 9a ff, 20a, 77b, etc.) It is clear, nevertheless, that this state of asceticism remained popular for a number of centuries. Much was made of the fact that the Maccabean Queen, Adiabne, was a Nazirite, and rabbinic tradition included the Biblical figure of Absolom in this circle due to his long hair.
Modern scholars have speculated
that it was the rabbinic opposition to asceticism which led to the abandonment of this vow. Others felt that it ceased because of the destruction of the Temple and the end of the sacrificial cult. Neither answer is satisfying and both raise many additional problems.
The
medieval literature virtually ignores the Nazirite, and we find a thorough discussion only in Maimonides’ Code (Yad Hil. Nazirut). To the best of my knowledge, there are no responsa on this matter. In other words, it is a custom which died long ago.
As Reform
Jews, we must ask ourselves whether there is any good reason to reinstitute this custom. Certainly the sacrifices once connected with it lost their meaning with the destruction of the Temple, nor does the issue of defilement of the dead play a role in our lives. This leaves abstinence from wine and the grape, along with the refusal to cut one’s hair, and whatever undefined heightened spiritual commitment might accompany this status. As this rite is not practiced by the Reform Jewish community, nor has it become an accepted custom within any segment of the Jewish community, it would be inappropriate for an occasional prisoner to adopt this ancient rite merely to trouble his jailers. There are no grounds for a Reform Jew to claim a special status because of the Vow of the Nazirite.
June 1985
If needed, please consult Abbreviations used in CCAR Responsa.