Naso | Shimshon the Nazir (Shoftim 13:2-25)

 

a. Nazirite status – accepted voluntarily

Of all the subjects dealt with in the parasha it was specifically that of the Nazir that was chosen as the theme for the Haftora, possibly because of the unique nature of this subject. Concerning all the other mitzvot of the Torah we are commanded and obligated, while the status of being a "nazir" is accepted altogether voluntarily by the person involved, and he takes upon himself the various related prohibitions. It is true that the framework of the nazirite status is stipulated in the Torah, but it is up to the individual to decide that he wishes to temporarily enter this framework.

 

On the other hand, the narrative of our Haftora would seem to refute this understanding of how this special status comes into effect. Here a command from Hashem dictates to the wife of Manoach some of the prohibitions related to being a nazir, and commands her to ensure that the son who will be born retains this nazirite status.

 

Does the fact that this status was dictated from Above imply a positive attitude towards the nazir? As we know, our Sages were divided on this issue (see Nedarim 12b, 13a).

 

b. Shimshon the Nazir vs. regular nezirim

Indeed, Shimshon the nazir is a special instance that does not follow the general rule of nezirim, and the mishna in Nazir (chapter 1, mishna 2) comments on the difference:

 

"What is the difference between a "nezir olam" (unlimited-term nazir) and a Shimshon-type nazir? A nezir olam can shorten his hair with a razor when it becomes excessively heavy, he brings three animals (as sacrifices), and brings a sacrifice when he becomes tamei. A Shimshon nazir cannot lighten his hair when it becomes heavy, and does not bring a sacrifice when he becomes tamei."

 

The Rambam explains this more clearly in his Laws of Nezirut, chapter 3, law 13:

 

"Shimshon was not a complete nazir, for he never took upon himself any oath; rather, the angel separated him from impurity. What was his law? He was forbidden to drink wine and to cut his hair, but was permitted to contract ritual impurity by contact with the dead. This is a halakha by tradition."

 

We may even suggest that the whole purpose of his being a nazir even while in the womb and even from the time of birth was to prepare him for his life task, as it is written, "And he strove to deliver Israel from the hand of the Philistines" (Shoftim 13:5). This deliverance would involve wars with many casualties, and Shimshon would become ritually impure many times through contact with the dead.

 

A person of great size and special characteristics, such as Shimshon, certainly needs some restraints, and the prohibitions of the nazirite status serve this purpose – especially the prohibition of drinking wine. Thus we find in the midrash (Bereishit Rabba 10:16):

 

"It was clear to the Holy One that Shimshon would follow his eyes, therefore He made him a nazir such that he would not drink wine, for wine brings one to lechery. Even while he was a nazir he followed his eyes; if he would have been permitted to drink he would have been beyond hope for all his pursuit of lechery."

 

Nezirut was appropriate for Shimshon, but he was unique and singular among all the leaders of Israel, and perhaps even amongst the entire nation of Israel. This demonstrates that the way of nezirut is not the ideal solution for everyone.

 

We may also learn that nezirut does not require one to be removed from the world and from everyday life, as the gentiles believe, requiring their monks to renounce family life altogether. The prohibitions that apply to the nazir include no such requirement and even Shimshon, who was a nazir from before the time of his birth, was not so commanded.

 

Translated by Kaeren Fish