The Nazirites

This reflection is part of the ongoing Forest Hills Haftorah Series. The rest of the content can be found here: https://www.sefaria.org/groups/FHJC-Haftorah-Series .

We have an abundance of fascinating figures and heroes throughout our TaNaKh. Samson is one such figure.

One common trope, to which his story conforms, is that many Israelite heroes experienced a miraculous birth, only after their mothers were thought to be barren for many years. (Isaac, Jacob, and Samuel are other well-known examples.)

In this week's Haftorah (Judges 13), we read about the moment when an angel finally visits Samson's then-childless parents, bringing them news they've been yearning for; that they will indeed have a son.

Here are its words:

I want to focus on this "nazirite" business. What does it mean, why is it important?

Firstly, it's worth noting that we are unsure as to the original and precise explanation of the Hebrew root n-z-r, but it would come to take on a variety of meanings.

Here are some of the translations listed in Strong's Bible Dictionary:

• To abstain
• To be separate
• To set apart for sacred purposes
• To devote
• Uncut hair
• A crown
• A prince
• Consecration
• An untrimmed vine

These do not all intuitively or necessarily go together. But looking at relevant passages throughout the TaNaKh might help.

The laws of the nazirite are listed in Numbers, chapter 6. It is a long passage with many details, taking over 20 verses! In short, here are the important requirements:

• Abstain from all intoxicants, grapes, grape derivatives, or anything related to grapes;
• No cutting of any hair;
• May not become "ritually impure" by contact with corpses.

What's also worth noting is how the passage begins:

The point of significance here is that taking this vow is voluntary. Whereas in Samson's case, his mother is told that his living as a nazirite is mandated.

Samson is not our only historical figure for whom his status of being a Nazirite was involuntary. Consider this passage from 1 Samuel:

Hannah never uses the term nazirite. Nevertheless, note the other similarities to both Samson and Numbers; No razor shall touch his head, and he will be set apart, or dedicated, to YHWH.

There are two other parallels of note with Samson above:

1. The birth is portrayed as miraculous, only occurring after an extended period of barrenness.
2. The foretold child will end up having "miraculous abilities:"
   • Samson is a "gibor," a strong man, being able to take on hundreds of Philistines single-handedly;
   • Samuel has prophecy.

The unifying theme (other than the restrictions) which seems to connect Samuel and Samson to the passage in Numbers is being set apart, or dedicated to the God. Samson and Samuel seem to be exceptions, in which they are summoned to live thusly. But we see from Numbers that this is something that one can voluntarily take on for a stipulated amount of time.

But the question I imagine you are wondering throughout all of this is: Why??? Do we not have enough laws and mandates throughout the Torah as it is? Why take this vow and impose more on yourself? What does one stand to gain by abstaining from haircuts and grape-derivatives?

In Richard Elliot Friedman's Commentary to the Torah, he makes what I think is such an insightful and interesting point:

There is the general idea in the Torah that all the people are holy (Lev 19.1), but the Nazirite vow refers to a singular state that exceeds that. The Nazirite gives up three things: consuming alcohol, coming near to dead persons, and cutting his or her hair. Why these three thing? These three things are related to priesthood - and particularly to the high priest. Israel's priests are forbidden to consume alcohol at the Tent of Meeting, and this is the first command in the Torah that God gives directly to Aaron, the high priest, not to Moses (Lev 10:9). Priests are forbidden to come to dead persons except their closest relatives (Lev 21:1-3).

...

The issue appears to me to relate to the fact that the clergy in Israel is not open to most Israelites to choose, but only to members of the tribe of Levi by heredity... So what option does a person in the biblical world have who is drawn to the holy life of a pirest but who is not a male Levite from the family of Aaron? Such a person can choose to be a Nazirite(!)

---- Friedman, Commentary on the Torah, Numbers 6:2

In short, all Israelites are summoned to the "call of duty;" to pursue a life of Holiness and to serve God. However, some people might have felt a need, or a yearning, to go above and beyond. The concept of naizirite provided this outlet. While most Israelites had no place amongst the priesthood, anybody could take on the Nazirite vow, which would set them apart as similarly dedicated to the service of God.

I want to mention another (possible) case of nazirites in the TaNaKh; The Rechabites.

The Rechabites take their name from Rechab, one of their ancestors. At the beginning of 2 Samuel, David hears that Saul has fallen in battle. While all of the Judeans (David's tribe) were ready to embrace David as the new King of a United Israel, Saul's loyal army commander, Abner son of Ner, had arranged to crown Saul's son, Ish-bosheth. This would result in a long, drawn-out civil war, with the various tribes of the Israelites turning on each other, depending on which of the two they supported.

But while open warfare was being waged, Rechab and his brother Baanah took it upon themselves to go on an assassination mission, which culminated in their murder of Ish-bosheth in his sleep.

(from the Morgan Picture Crusader Bible, 13th century France)

Unfortunately for them, King David did not approve of their methods, and upon delivering to him what they thought would be welcome news, they were sentenced to death.

What does this have to do with nazirites?

Rechab's son, Jehonadab, would found a small, traditionalist and separate group. While there is no mention of their not cutting their hair, they did abstain from a whole number of things, including wine, any settling and farming whatsoever, and lived a nomadic life-style in tents.

We learn much about the Rechabtes from Jeremiah 35:

In ancient Israel, to our prophets' dismay, it was not uncommon for Israelites to believe that it was perfectly acceptable to worship Caananite deities such as Asherah and Baal as long as YHWH was worshipped as the אל עליון, the most high god. Others, the Rechabites included, were known as radical monotheists, being zealous and uncompromising in the belief that the God of Israel is quick to jealousy, and wants Israel's constant, undivided attention.

In their zeal, the Rechabites are very similar to Elijah the prophet, famous for his all-out war with anyone - commoner and royalty alike - who worshipped the Cannanite god Baal, the climax being the showdown at Mount Carmel (1 Kings 18).

What's also fascinating to note is the physical feature of Elijah which made him easily recognizable:

Like the Rechabites and like Samuel, the term nazirite is not used. But Elijah has commonalities both with the Rechabites in his unswerving and passionate zeal for YHWH alone, as well as with nazirites who set themselves apart for God and abstained from cutting hair.

And like Elijah and his moment at Mount Carmel, Jehonadab

had his own moment to shine.

Elisha - yet another of these radical monotheists, being Elijah's apprentice and successor - organized a coup d'etats against the northern Omride dynasty due to their continuing allegiance to Baal. While Jehu, the once-Omride military captain whom Elisha chose to begin a new dynasty, was advancing on his former Omride king, he encountered Jehonadab.

Here is how their exchange played out:

So with all of this, there is a common thread connecting all of the following:

• Samson;
• Samuel;
• Jehonabah son or Rechab;
• The Rechabites;
• Elijah the prophet

All of these figures made it a point to abstain from at least one thing related to the laws of the nazirite as stipulated in Numbers 6. They were all dedication to God, and to God alone. Most of them had abilities (prophetic or physical) that were superhuman, or superior to those of the average Israelite.

As I said, I think Friedman's take on the significance of the nazirite is spot-on. Taking this vow and adopting this lifestyle was the result of an Israelite's feeling called to serve God above and beyond the mandate to love, fear, and worship Him. In addition to one's personal disposition, this need might also be triggered by some specific moment or event, be it defending God (Elijah) or standing up to oppression (Samson).

Here are some questions which I've personally found worth reflecting on:

• Knowing what you know now about nazirites, are there any moments in your own life where taking on any of these customs would be of significance to you?
• Have you ever felt a desire to go above and beyond, and to somehow demonstrate or express this desire outwardly?
  • If so, but you wouldn't be comfortable with the ways our TaNaKh says a nazirite would do it - what could, or would you do?