Frequently Asked Questions
Q: What does Numbers 6:7 mean?
A: Numbers 6:7 refers to the laws of a Nazirite (someone who takes a special vow of dedication to Hashem). The verse teaches that a Nazirite is forbidden to become ritually impure (tamei) by coming into contact with a dead body, even for close family members like parents or siblings. This is because their status as a Nazirite—symbolized by the 'crown of his God' (their uncut hair)—requires them to maintain a higher level of purity.
Q: Why can't a Nazirite become impure for their family members?
A: A Nazirite's vow elevates them to a special level of holiness, similar to a Kohen Gadol (High Priest), who also cannot become impure for most relatives (Leviticus 21:11). Rashi explains that the phrase 'the crown of his God is upon his head' emphasizes that their dedication to Hashem takes priority, even over normal mourning practices. The Talmud (Nazir 43b) discusses this as a unique stringency of the Nazirite vow.
Q: What is the 'crown of his God' mentioned in Numbers 6:7?
A: The 'crown of his God' refers to the uncut hair of the Nazirite, which is a visible sign of their vow (as described in Numbers 6:5). Rambam (Hilchos Nezirus 7:13) explains that this 'crown' status obligates them to avoid impurity, just as a physical crown reminds a king of their elevated role. The Midrash (Bamidbar Rabbah 10:10) compares it to the sanctity of the holy Temple vessels, which must also be guarded from impurity.
Q: Does this law apply to everyone, or only to Nazirites?
A: This law applies only to someone who has taken the Nazirite vow. Ordinary Jews are permitted—and in some cases required—to bury their deceased relatives and may become ritually impure in the process. The Nazirite's restriction highlights their temporary separation for spiritual growth. The Talmud (Moed Katan 20a) contrasts this with the general mitzvah of honoring parents, which normally includes arranging their burial.
Q: What lesson can we learn from Numbers 6:7 today?
A: This verse teaches that spiritual commitments sometimes require setting boundaries, even in areas that are usually permissible or emotionally compelling. While family obligations are central to Jewish life (as per the 5th Commandment), the Nazirite's vow demonstrates that certain holy responsibilities take precedence. However, Rambam notes (Hilchos Nezirus 10:21) that after completing the vow, the Nazirite brings a sin-offering—hinting that excessive separation from normal life is not ideal long-term.
Context of the Verse
The verse (Bamidbar 6:7) is part of the laws concerning the nazir (נזיר), an individual who takes a vow of abstinence for a set period, during which they refrain from wine, cutting their hair, and coming into contact with the dead. This verse specifies that a nazir may not become ritually impure (tamei) even for the death of close relatives, which is otherwise permitted (and sometimes required) for ordinary Jews.
Rashi's Explanation
Rashi (Bamidbar 6:7) emphasizes that the phrase "כי נזר אלהיו על ראשו" ("because the crown of his God is upon his head") teaches that the sanctity of the nazir's vow overrides the usual obligation to attend to the burial of immediate family members. Unlike a kohen (priest), who is also restricted in becoming impure for the dead but may do so for certain close relatives (e.g., parents, siblings), the nazir is held to a stricter standard due to the holiness of their vow.
Rambam's Perspective
In Mishneh Torah (Hilchot Nezirut 5:14), the Rambam rules that a nazir who intentionally becomes impure for a deceased relative violates their vow and is liable for lashes. This underscores the severity of the nazir's commitment—their abstention from impurity is not merely a recommendation but a binding obligation.
Midrashic Insights
Halachic Implications
The Shulchan Aruch (Yoreh De'ah 374:1) codifies this law, stating that a nazir may not contract impurity for any deceased person, including parents or siblings. The Mishnah (Nazir 7:1) further clarifies that if a nazir accidentally becomes impure, they must bring a sacrifice and restart their vow period.
Philosophical Interpretation
The Kli Yakar (Bamidbar 6:7) suggests that the nazir's abstention from mourning reflects a higher calling—their vow represents a temporary separation from worldly concerns to focus entirely on divine service. By not participating in burial rites, the nazir demonstrates that their spiritual mission transcends even the deepest familial bonds.