Another point to make a note of is that Nazirites
in the Biblical period were apparently seen in a positive light, and even considered on a par with prophets.
Throughout Tractate Nazirwhose end Daf Yomi readers approached this weekthere has been a very natural assumption that the only people who can become nazirites
81), sees Roman-style benefactions--such as the erection of new theaters--as bad, but is full of praise for more "Jewish" benefactions, such as the distribution of charity to the poor (especially in times of famine) and the subsidizing of religious activities (such as funding the sacrifices owed by nazirites
upon the completion of their vows).
were a strict Jewish group that had certain dietary prohibitions, among them not drinking wine.
in late Second Temple Judaism; a survey of ancient Jewish writings, the New Testament, archaeological evidence, and other writings from late antiquity.
too would have taken this view, without rejecting Jewish law.
Yahweh had acknowledged Israel as his covenant people (3:1-2), but they had abused this privilege." (12) Amos includes several incidents in the single event--clearing the land of Amorites, journey in the wilderness, and instituting prophets and Nazirites
The first gloss on [LANGUAGE NOT REPRODUCIBLE IN ASCII] offers a synoptic, and somewhat cryptic, explanation for the reference to purple: "The braided hair of your Nazirites
are as beautiful with mitzvot as braided purple" [LANGUAGE NOT REPRODUCIBLE IN ASCII].
Two problems arise, however, in the documentation of the claim that this requirement was viewed as being of such paramount importance that even the Torah's prohibitions for High Priests and Nazirites
had been relaxed.
On the other hand, the discussion of the rabbis concerning the Nazirites
reveals an opinion that extreme asceticism could actually be a sin against the body for which atonement must be made.
Why is the section on the Nazirites
placed just after the section on the Sotah in Numbers (Chapter 6) ?
This section also included a description of the activities of those persons who were not associated with the Temple or its cult yet who had important roles in Israelite religious life: the prophets," the nazirites
, and, most significantly to Sigonio, the scribes, whom he described as "teachers" or "interpreters of the law." (74) In accordance with this description, Sigonio's account of the origin and history of the scribes corresponded to what he had said previously about Israel's sometime-observance and sometime-neglect of the Torah.