The verse "Speak to the children of Israel…" (Numbers 6:2) seems simple enough, but the Rabbis unpack it with incredible detail. The Midrash (rabbinic interpretive commentary) immediately points out that this vow is specifically for the Israelites, not for idolaters. It then extends the invitation, saying "And say to them" (Numbers 6:2), to include even slaves in the possibility of taking this special vow.
"A man, or a woman…" the verse continues. The Midrash highlights that this inclusion of "woman" is important: it renders women equal to men in their ability to take on the laws of nezirut (naziriteship). We learn that women, like men, can undertake this sacred commitment. According to some versions, even Samaritans – who sometimes had a liminal status in Jewish law – were excluded, their legal status equated to that of gentiles.
Interestingly, there were nuances in how nezirut applied to women and slaves. A man could compel his slave to break their vow, but not his wife (if he failed to nullify it on the day he heard it). Conversely, a husband could nullify his wife's vow (under certain circumstances), but not his slave's. It's a complex interplay of power, responsibility, and freedom. What does this teach us about the social structures of the time, and the different forms of obligation people lived under?
The Midrash asks: Why dedicate an entire section to the vow of a nazir? After all, people make vows all the time! The answer lies in the unique nature of this particular commitment. Usually, if you vow to abstain from something for a day, you're only obligated for that single day. But nezirut is different. Whether you vow for a day or an hour, you're bound by its restrictions – no wine, no contact with the dead, no haircuts – for a minimum of thirty days. It's a serious undertaking!
Furthermore, the very language of the verse, "nazir lehazir" – "a nazirite, to abstain" – invites interpretation. This repetition teaches us, the Midrash explains, that even substitutes for the term “nazir” are binding. If someone says, "Behold, I am a nazik, naziaḥ, paziaḥ," they are considered a nazir. Clever. The commitment is so significant that even near-misses count. But can one person make someone else a nazir? The verse specifies "nazirite" – indicating that while you can make yourself a nazir, you can't force it on someone else. However, there's an exception: a father can make his son a nazir, a halakha (law) transmitted directly to Moses at Sinai.
Now, let's turn to a fascinating story involving Shimon HaTzadik, a High Priest during the Second Temple period. He recounts that he had never eaten the guilt offering of a nazir – that is, until he met a man from the south. This man was strikingly handsome, with beautiful eyes and carefully arranged curls. Shimon HaTzadik, curious, asked him why he would destroy such fine hair, since a nazir shaves upon completing their vow (Numbers 6:18).
The man's response is truly moving. He explained that he was a shepherd and, upon seeing his reflection in the water, his "evil inclination" (yetzer hara) tempted him to pride. He realized that his beauty was fleeting, merely "dust, worms, and maggots." So, he vowed to consecrate his hair to Heaven and shave it for the sake of God.
Shimon HaTzadik was so impressed by the man's sincerity and devotion that he kissed him and declared, "May there be many like you in Israel, who perform the will of the Omnipresent!" This man, he believed, truly embodied the verse "To abstain for the Lord."
Rabbi Mona then asks a pointed question: Why would Shimon HaTzadik avoid eating the guilt offering of a nazir? Was it because he viewed nezirut as a form of self-affliction, akin to sin? But Shimon HaTzadik partook of sin offerings for forbidden fats and blood – so what was the difference?
The answer, according to the Midrash, is that Shimon HaTzadik believed most people took the vow of nezirut in a moment of anger or impulsivity, leading to regret when they inevitably became ritually impure and had to restart their nezirut. But this shepherd, who vowed after careful consideration, with his heart and mouth in harmony, was different. His offering was pure, a true act of devotion.
So, what can we take away from this deep dive into Bamidbar Rabbah 10? Perhaps it's a reminder that vows are powerful things, demanding careful consideration. Or maybe it's a lesson about the importance of intention, of aligning our actions with our deepest values. And perhaps, just perhaps, it's a glimpse into the complexities of human nature, the constant struggle between our impulses and our aspirations, and the enduring power of seeking holiness in the everyday.
“Speak to the children of Israel…” (Numbers 6:2), it is taught: “Speak to the children of Israel” – Israel take a vow of naziriteship but the idolaters do not take a vow of naziriteship. “And say to them” (Numbers 6:2), to include the slaves. “A man,” but not a minor, “or a woman,” to render the women like the men.68The laws of naziriteship apply to women just as they apply to men. That is what we learned: The Samaritans69There are versions where this reads, the gentiles. Some say that it comes to teach that the legal status of the Samaritans is equal to that of gentiles. do not have naziriteship, women and slaves have naziriteship. There is a stringency regarding women more than slaves, as one compels his slave70He can compel him not to observe his naziriteship as long as he is in servitude. and does not compel his wife.71If he did not nullify his wife's vow on the day that he heard of the vow, he cannot compel her not to observe her naziriteship. There is a stringency regarding slaves more than women, as he nullifies the vows of his wife but he does not nullify the vow of his slave. If he nullified for his wife, he has nullified for perpetuity. If he nullified72If he did not allow his slave to observe his naziriteship. for his slave, when he is liberated, he completes his naziriteship. If he passed from his presence,73If the slave fled. Rabbi Meir says: He may not drink74This is to encourage him to return to his master so he can resume drinking wine. and Rabbi Yosei says: He may drink.75This is so he will not suffer from deprivation which could affect his fitness to serve his master when he returns. “When…will articulate [ki yafli],” one who is able to distinguish [lehaflot]. From here they said: One who is able to distinguish [mufla] and will soon reach majority, his vows take effect. Alternatively, “when…will articulate” – when one articulates his vow, [this means] to the exclusion of one who ruminates [on becoming a nazir] in their heart. “To take the vow of a nazirite” – why was this portion stated?76A person can take any vow. Why is there a special portion relating to the vow of the nazirite. It is because it says: “If a man takes a vow to the Lord, or takes [an oath]…” (Numbers 30:3); if one took a vow for one day, it is prohibited for one day,77If one takes a vow to abstain from something for one day, the vow obligates him for one day. for two, it is prohibited for two; from the species regarding which he took a vow, from that species he is prohibited. Do I hear that the same is true regarding naziriteship as well? This is why this portion is stated; whether he took a vow for one day or for one hour, it is prohibited for thirty days to drink wine, to become impure by means of a dead person, and it is prohibited to shave. “To take the vow of a nazirite,” why is “vow” written here?78It could have just said: “To abstain for the Lord.” It is to render naziriteship like vows. Just as regarding vows one violates: “One shall not profane” (Numbers 30:3) and “you shall not delay” (Deuteronomy 23:22), the same is true regarding naziriteship. And just as regarding vows, the father nullifies the vows of his daughter and the husband violates the vows of his wife, the same is true regarding naziriteship. “A nazirite, to abstain [nazir lehazir],” it is to render substitutes for naziriteship like naziriteship.79Even if someone does not say explicitly that they will be a nazir, but says instead a substitute phrase, it obligates them. One who says: Behold I am a nazik, naziaḥ, paziaḥ, he is a nazirite. Lehazir, it is, perhaps that he can render others nazirites [sheyazir]? The verse states: “Nazirite” – he can render himself a nazirite but he cannot render others a nazirite. However, there is a halakha transmitted to Moses at Sinai that a man renders his son a nazirite, but a woman does not render her son a nazirite. Rabbi Yishmael says: Nazir lehazir; [we learn] from here that a person can establish naziriteship during his naziriteship.80See Jerusalem Talmud, Nedarim 1:1. “To abstain for the Lord.” Shimon HaTzadik said: In all my days, I had never eaten the guilt offering of a nazirite. One time, one from the south came and I saw him, that he was ruddy, with beautiful eyes, and a fine appearance, and his locks were curls, arranged in piles. I said to him: ‘What did you see that led you to destroy this fine hair?’81A nazirite shaves all of his hair when he completes his naziriteship. See Numbers 6:18. He whispered to me: ‘Rabbi, I was a shepherd in my city and I went to fill the vessel with water from the spring. I saw my reflection in the water and my evil inclination quickly overcame me and sought to eliminate me from the world. I said to it: Wicked one, why are you proud of something that is not yours? It is of dust, worms, and maggots. I will consecrate you to Heaven and shave you for the sake of Heaven.’ I lowered my head and kissed him and I said to him: ‘May there be many like you in Israel, who perform the will of the Omnipresent.’ In your regard, the verse said: “To abstain for the Lord.” Rabbi Mona asked: Why would Shimon HaTzadik not eat the guilt offering of a nazirite? If you say it is because the nazirite is a sinner because he afflicted himself by abstaining from wine, did Shimon HaTzadik not partake of a sin offering of fats, or a sin offering of blood?82A sin offering brought by somebody who ate forbidden fats, or blood. Shimon Hatzadik believed that people take a vow of naziriteship in anger. Since they vow in anger, they will ultimately come to regret.83When they become impure by means of a corpse and are required to begin the naziriteship anew, they regret having taken the vow at all. Since he regrets, his offerings become tantamount to slaughtering non-consecrated animals in the Temple courtyard. However, since this one took a vow after consideration, his mouth and his heart were in concert.
