Halakhah sobre Números 6:2

From the root of the commandment, I have already written an introduction at the beginning of the book that there being something in the world of the Holy One, blessed be He, that combines physicality and intellect - and that is Man - was something fitting and necessary for His praise, blessed be He, to come up properly from His creatures; that with this creature, there would not be lacking any possibilities, which we have in our minds to grasp, from His world, etc., as I wrote there. And there is no doubt that without this reason that obligates our intellect to dwell within the physical, [which is involved with] desire and sin, it would have been fitting for our intellect to stand and serve in front of our Creator and to recognize His honor like one of the 'sons of God' that are stationed with Him. However, because of this obligation, it is subjugated to live in physical houses. And since it is subjugated to this, it must occasionally veer from the service of its Creator to tend to the needs of its home where it lives. For a home's structure and its lumber and its stones cannot stand without a person minding it. If so, as the intention of man's creation was according to what we have said, whenever the intellect can minimize physical work and focus on the service of its Master, that is good for it; so long as it does not completely ignore the work of the house and destroy it. As this would also be considered a sin for him, as the King wished to have a creature like this. It is like the saying of Rabbi Yose, (Taanit 22b) that a person may not afflict himself on a fast day, which Rav Yehudah explained in the name of Rav as stemming from the verse "and man was a living thing" (Genesis 2:7), [which implies that the soul should be allowed to live]. On the [same basis] the wise king stated (Ecclesiastes 7:15), "Do not be overly righteous; do not be overly wise. Why should you be desolate?" And this is the holiness of the nazirite and his loftiness, as he departs from the physical. [About this] Shimon the Righteous said (Nazir 4b), "In all my days [as a priest], I never ate the guilt-offering of an impure nazirite, apart from one man who came to me from the South, who had beautiful eyes and a fine countenance, and his locks were arranged in curls. I said to him, 'My son, what did you see to destroy this [beautiful] hair?' He said to me, 'I was a shepherd for my father in my town, and I went to draw water from the spring, and I looked at my reflection. And my evil inclination quickly rose against me and sought to drive me from the world. I said to my evil inclination, "Wicked one! For what reason are you proud in a world that is not yours, about one who in the future will be maggots and worms. [I swear by] the Temple service that I will shave you for the [sake of] Heaven.' Immediately, I arose and kissed him on his head, and said to him, 'My son, may there be more nazirites like you in Israel. With regard to you the verse states (Numbers 6:2), "When either a man or a woman shall clearly utter a vow, the vow of a nazirite, to consecrate himself to the Lord."'" Therefore, in order to suppress the [evil] inclination, he is commanded to shave his head at the end of the days of his [term]. And he is not permitted to fix it up and to take a little of them, so that his [evil] impulse does not come back against him as [it did] at first. Rather, he has become obligated to shave it all, for there is no doubt that both very long hair and completely shaven heads destroy the appearance of a person.