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April 28, 2015 / 9 Iyar, 5775
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Sages And Saints


There was an ongoing debate between the Sages as to whether the nazirite – whose laws are outlined in this week’s parshah – was to be praised. Recall that the nazirite was someone who voluntarily, usually for a specified period, undertook a special form of holiness. This meant that he was forbidden to consume wine or any grape products, to have a haircut, and to defile himself by contact with the dead.

Naziriteship was essentially a renunciation of desire. Why someone would choose to do this is not clear. It may be that he wanted to protect himself against drunkenness or to cure himself of alcoholism. It could be that he wanted to experience a higher form of holiness. Forbidden as he was to have contact with the dead, even for a close relative, he was in this respect in the same position as the high priest. Becoming a nazirite was one way in which a non-kohen could adopt kohen-like behavior. Some Sages argued that the juxtaposition of the law of the nazirite with that of the sotah, the woman suspected of adultery, hinted at the fact that there were people who became nazirites to protect themselves from sexual immorality. Alcohol suppresses inhibitions and increases sexual desire.

Be that as it may, there were mixed views on whether it was a good thing or a bad one to become a nazirite. On the one hand, the Torah calls him “holy to God” (Numbers 6:8). On the other, at the completion of his period of abstinence, he is commanded to bring a sin offering (Numbers 6:13-14). From this, Rabbi Eliezer Hakappar Berebi drew the following inference:

What is the meaning of the phrase in Numbers 6:11, “and make atonement for him, because he sinned against the soul” (usually translated as “by coming into contact with the dead”)? Against which soul did he sin? We must conclude that it refers to denying himself the enjoyment of wine. From this we may infer that if one who denies himself the enjoyment of wine is called a sinner, all the more so one who denies himself the enjoyment of other pleasures of life. It follows that one who keeps fasting is called a sinner (Ta’anit 11a; Nedarim 10a).

Clearly Rabbi Eliezer Hakappar is engaging in a polemic against asceticism in Jewish life. We do not know which groups he may have had in mind. Many of the early Christians were ascetics. So in some respects were the members of the Qumran sect known to us through the Dead Sea Scrolls. Holy people in many faiths have chosen, in pursuit of spiritual purity, to withdraw from the world’s pleasures and temptations, while fasting, afflicting themselves and living in caves, retreats or monasteries.

In the Middle Ages there were Jews who adopted self-denying practices – among them the Hassidei Ashkenaz, the Pietists of Northern Europe, and many Jews in Islamic lands. It is hard not to see in these patterns of behavior at least some influence from the non-Jewish environment. The Hassidei Ashkenaz who flourished during the time of the Crusades lived among deeply pious, self-mortifying Christians. Their southern counterparts would have been familiar with Sufism, the mystical movement in Islam.

The ambivalence of Jews toward the life of self-denial may therefore lie in the suspicion that it entered Judaism from the outside. There were movements in the first centuries of the Common Era in both the West (Greece) and the East (Iran) that saw the physical world as a place of corruption and strife. They were dualists, holding that the true God was not the creator of the universe and could not be reached within the universe. The physical world was the work of a lesser, and evil, deity. Hence holiness means withdrawing from the physical world, its pleasures, appetites and desires. The two best-known movements to hold this view were Gnosticism in the West and Manichaeism in the East. So at least some of the negative evaluation of the nazirite may have been driven by a desire to discourage Jews from imitating non-Jewish tendencies in Christianity and Islam.

What is remarkable is the position of Maimonides, who holds both views – positive and negative. In Hilchot De’ot, the Laws of Ethical Character, Maimonides adopts the negative position of Rabbi Eliezer Hakappar: “A person may say: ‘Desire, honor and the like are bad paths to follow and remove a person from the world; therefore I will completely separate myself from them and go to the other extreme.’ As a result, he does not eat meat or drink wine or take a wife or live in a decent house or wear decent clothing… This too is bad, and it is forbidden to choose this way” (Hilchot De’ot 3:1).

Yet in the same book, the Mishneh Torah, he writes: “Whoever vows to God [to become a nazirite] by way of holiness does well and is praiseworthy… Indeed Scripture considers him the equal of a prophet” (Hilchot Nezirut 10:14). How does any writer come to adopt so self-contradictory a position – let alone one as resolutely logical as Maimonides?

The answer is profound. According to Maimonides, there is not one model of the virtuous life, but two. He calls them, respectively, the way of the saint (chassid) and the sage (chacham).

The saint is a person of extremes. Maimonides defines chesed as extreme behavior – good behavior, to be sure, but conduct in excess of what strict justice requires (Guide for the Perplexed III, 52). So, for example, “If one avoids haughtiness to the utmost extent and becomes exceedingly humble, he is termed a saint [chassid]” (Hilchot De’ot 1:5).

The sage is a completely different kind of person. He follows the “golden mean,” the “middle way” of moderation and balance. He or she avoids the extremes of cowardice on the one hand, recklessness on the other, and thus acquires the virtue of courage. The sage avoids both miserliness and renunciation of wealth, hoarding or giving away all he has, and thus becomes neither stingy nor foolhardy – but instead generous. He or she knows the twin dangers of too much and too little – excess and deficiency. The sage weighs conflicting pressures and avoids extremes.

These are not just two types of person but two ways of understanding the moral life itself. Is the aim of morality to achieve personal perfection? Or is it to create gracious relationships and a decent, just, compassionate society? The intuitive answer of most people would be to say, “both.” That is what makes Maimonides so acute a thinker. He realizes that you can’t have both – that they are in fact different enterprises.

A saint may give all his money away to the poor. But what about the members of the saint’s own family? A saint may refuse to fight in battle. But what about the saint’s fellow citizens? A saint may forgive all crimes committed against him. But what about the rule of law, and justice? Saints are supremely virtuous people, considered as individuals. But you cannot build a society out of saints alone. Indeed, saints are not really interested in society. They have chosen a different, lonely, self-segregating path. They are seeking personal salvation rather than collective redemption.

It is this deep insight that led Maimonides to his seemingly contradictory evaluations of the nazirite. The nazirite has chosen, at least for a period, to adopt a life of extreme self-denial. He is a saint, a chassid. He has adopted the path of personal perfection. That is noble, commendable, a high ideal.

But it is not the way of the sage – and you need sages if you seek to perfect society. The reason the sage is not an extremist is because he or she realizes that there are other people at stake. There are the members of one’s own family; the others within one’s own community; the colleagues at work; a country to defend and a nation to help build. The sage knows it is dangerous, even morally self-indulgent, to leave all these commitments behind to pursue a life of solitary virtue. For we are called on by God to live in the world, not escape from it; in society, not seclusion; to strive to create a balance among the conflicting pressures on us, not to focus on some while neglecting the others. Hence, while from a personal perspective the nazirite is a saint, from a societal perspective he is, at least figuratively, a “sinner” who has to bring an atonement offering.

Judaism makes room for individuals to escape from the temptations of the world. The supreme example is the nazirite. But this is an exception, not the norm. To be a chacham, a sage, is to have the courage to engage with the world, despite all the spiritual risks, and to help bring a fragment of the Divine presence into the shared spaces of our collective life.

Adapted from “Covenant & Conversation,” a collection of Rabbi Jonathan Sacks’s parshiyot hashavua essays, to be published by Maggid Books, an imprint of Koren Publishers Jerusalem (www.korenpub.com), in conjunction with the Orthodox Union.
Rabbi Lord Jonathan Sacks, chief rabbi of the British Commonwealth since 1991, is the author of many books of Jewish thought, most recently “The Koren Sacks Rosh HaShana Mahzor” (Koren Publishers Jerusalem).

About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”


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