Nazir 4: Declarations, Ritual Impurity, Intention

The rabbis establish that nazirites are not allowed to consume wine.  If a person makes an oath regarding drinking wine - as is required since Mount Sinai - and then vows to become a nazirite the following day, his/her vow overrides his/her oath.  Thus wine is prohibited.  The rabbis debate whether or not an olive bulk's worth of grapes or seeds, skins, etc is required for a nazirite to have breached his/her restriction.

The rabbis discuss possible differences between wine and other 'strong drink'.  Even fermented fruit might cause drunkenness, disallowing Temple service.  However, the rabbis discuss differences in drunken service. Wine is in its own special category.  If a priest performs Temple services while he is drunk from wine, he is liable to death and his services must be repeated. However, if the services are performed by a priest drunk from strong drink, he is liable to lashes.  His services done in the Temple need not be repeated, however.  

The next Mishna says that if a person claims that s/he is like Samson, or like the son of Manoah, or like Delilah's husband, or like the one who's eyes were gouged out by the Philistines, or like the one who tore off the doors in Gaza, then s/he is a nazirite and is subject to all nazirite laws.  The Gemara does not challenge this Mishna.

Later in time, the rabbis explain, nazirut comes in two forms: permanent nazirut and nazirut like Samson.  Our next mishna questions what the differences might be between these two states.   It explains that a permanent nazirite can cut his/her hair with a razor (perhaps monthly, perhaps annually, but always without the use of scissors, a usual instrument for haircutting) if the hair becomes too heavy.  As well, s/he can then bring sin, peace and guilt offerings to the Temple.  S/he can become impure and the regain status as someone who is ritually pure.  A nazirite like Samson is more 'pure' and can do none of these things.

The Gemara first focuses on impurity.  How might a nazirite become impure?  How would this be different for Samson?  The rabbis consider aspects of ritual purity in relation to the declaration of nazirut.  One of their conversations questions Samson's contact with dead bodies as we learn in Judges that he smote thirty men and took their clothing.  How could this be if Samson did not become impure?

The Gemara moves on to focus on the first-born.  The first born of any animal belonging to a Jew is to be consecrated to G-d.  It is presented to the priest, who will sacrifice the animal if it remains unblemished, or who will use it as any other animal might be used if the animal develops a blemish within its first year.  The first born is consecrated to G-d just as a nazirite is consecrated to G-d.  But the nazirite should state the vow of nazirut aloud.

This leads the rabbis to a story we have learned before, that of Shimon HaTzadik.  A young man appeared before him wishing to become a nazirite.  How could such a beautiful young man cut off his hair at the end of the the nazirut process?  The visitor insisted that he had seen his reflection and his narcissism led him to seek connection with G-d, which lasts, rather than connection with his flesh, which will one day rot with maggots.  This is said to be the truest calling of the nazirite.