General laws
As a vow
All the laws of vows in general apply also to the Nazarite vow. As with other vows, a father has the ability to annul the Nazarite vow of his young daughter, and a husband has the ability to annul a vow by his wife, when they first hear about it (Numbers 30).[4] Likewise all of the laws related to intent and conditional vows apply also to Nazarite vows.
Types of Nazarite
In general there are three types of Nazarite:
· A Nazarite for a set time
· A permanent Nazarite
· A Nazarite like Samson
Each one of these has slightly different laws. For example, a permanent Nazarite is allowed to cut his hair once a year if the hair is bothersome. A Samson-like Nazarite is a permanent Nazarite and is not enjoined to avoid corpses. These types of Nazarites have no source in the Bible but are known through tradition.[5]
A person can become a Nazarite whether or not the Temple in Jerusalem is standing. However, lacking the temple there is no way to bring the offerings that end the Nazarite period. As such the person would de facto be a permanent Nazarite.[6]
Redoing the Nazarism
If a Nazarite fails in fulfilling these three obligations there may be consequences. All or part of the person's time as a Nazarite may need to be repeated. Furthermore, the person may be obligated to bring sacrifices, and, in certain circumstances, suffer a penalty of lashes.
Whether a Nazarite has to repeat time as a Nazarite depends on what part of the Nazarite vow was transgressed. A Nazarite who becomes defiled by a corpse is obligated to start the entire Nazarite period over again. In the Mishna, Queen Helena vowed to be a Nazarite for seven years, but became defiled twice near the end of her Nazarite period, forcing her to start over. She was a Nazarite for a total of 21 years.[7] Nazarite who shave their hair are obligated to redo the last 30 days of the Nazarite period. However, if the Nazarite drinks wine, the Nazarite period continues as normal.[8]
Becoming a Nazarite
A Jewish[9] man or woman can only become a Nazarite by an intentional verbal declaration.[10] This declaration can be in any language, and can be something as minor as saying "me too" as a Nazarite passes by.[11]
A person can specify the duration for any amount of days greater than or equal to 30 days. If a person does not specify, or specifies a time less than 30 days, the vow is for 30 days.[12] A person who says "I am a Nazarite forever" or "I am a Nazarite for all my life" is a permanent Nazarite and slightly different laws apply. Likewise if a person says "I am a Nazarite like Samson," the laws of a Samson-like Nazarite apply. However if a person says that he is a Nazarite for a thousand years, he is a regular Nazarite.
A father, but not a mother, can declare his son, but not his daughter, a Nazarite. However the child or any close family member has a right to refuse this status.[13]
Being a Nazarite
This vow required the man or woman to observe the following:
Abstain from wine, wine vinegar, grapes, raisins;
· Refrain from cutting the hair on one's head;
· Avoid corpses and graves, even those of family members, and any structure which contains such.
It is also forbidden for the Nazarite to have grape or grape derivatives, even if they are not alcoholic. According to Rabbinical interpretation, there is no prohibition for the Nazarite to drink alcoholic beverages not derived from grapes.[14] According to non-Rabbinical interpretation, a Nazarite is forbidden to consume any alcohol, and vinegar from such alcohol, regardless of its source.[2] The laws of wine or grapes mixing in other food is similar to other dietary laws that apply to all Jews.[15]
A Nazarite can groom his hair with his hand or scratch his head and needn’t be concerned if some hair falls out. However a Nazarite cannot comb his hair since it is a near certainty to pull out some hair. A Nazarite is not allowed to use a chemical depilatory that will remove hair.[16] A Nazarite that recovers from Tzaraath, a skin disease described in Leviticus 14, is obligated to cut his hair despite being a Nazarite.
The Nazarite (except for a Samson-like Nazarite as stated above) may not become ritually impure by proximity to a dead body. Causes include being under the same roof as a corpse. However a Nazarite can contract other kinds of ritual impurity. A Nazarite that finds an unburied corpse is obligated to bury it, even though he will become defiled in the process.[17]
Ending of the Nazarite period
At the end of the Nazarite period the Nazarite brings three sacrifices in the Temple in Jerusalem. The first is a ewe for a chatat (sin offering), the second is lamb for an olah (elevation offering), and finally a ram as a shelamim (peace offering) along with a basket of matzah and their grain and drink offerings.[18] After bringing the sacrifices the Nazarite shaves his or her head in the outer courtyard of the Temple.
Part of the Nazir's commencement offering is given to the Kohen. This gift is listed as one of The twenty-four Kohanic gifts.
Attitudes toward Nazarite
The Nazarite is called "holy unto the Lord" (Numbers 6:8), but at the same time must bring a sin-offering (Numbers 6:11) and his sins are explicitly referred to ("and make atonement for that which he sinned"). This apparent contradiction, pointed out in the Babylonian Talmud, lead to two divergent views. Samuel and Rabbi Eliezer Hakappar, focusing on the sin-offering of the Nazarite, regarded Nazarite, as well as anyone who fasted when not obligated to or took any vow whatsoever, as a sinner. A different Rabbi Eliezer argues that the Nazarite is indeed holy and the sin referred to in the verse applies only to a Nazarite who became ritually defiled.[19]
Judges 13:6-7 (Judaica Press)
6. And the woman came and said to her husband, saying, "A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome; and I did not ask him from where he was and his name he did not tell me.
7. And he said to me, 'Behold, you shall conceive and bear a son; and now do not drink wine and strong drink, and do not eat any unclean (thing), for a Nazarite to God shall the lad be, from the womb until the day of his death.'
Amos 2:11-12 (Judaica Press)
11. And I raised up some of your sons as prophets and some of your young men as Nazarite; is this not so, O children of Israel? says the Lord.
12. And you gave the Nazarite to drink wine, and you commanded the prophets saying, "Do not prophesy."
Nazarites in the New Testament
The practice of a Nazarite vow is part of the ambiguity of the Greek term "Nazarene"[25] that appears in the New Testament; the sacrifice of a lamb and the offering of bread does suggest a relationship with Christian symbolism (then again, these are the two most frequent offerings prescribed in Leviticus, so no definitive conclusions can be drawn). While a saying in (Matthew 11:18-19 and Luke 7:33-35) attributed to Jesus makes it doubtful that he, reported to be "a winebibber", was a Nazarite during his ministry, the verse ends with the curious statement, "But wisdom is justified of all her children". The advocation of the ritual consumption of wine as part of the Eucharist, the tevilah in Mark 14:22-25 indicated he kept this aspect of the Nazarite vow when Jesus said, "Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God." The ritual with which Jesus commenced his ministry (recorded via Greek as "Baptism") and his vow in Mark 14:25 and Luke 22:15-18 at the end of his ministry, do respectively reflect the final and initial steps (purification by immersion in water and abstaining from wine) inherent in a Nazarite vow. These passages may indicate that Christ intended to identify himself as a Nazarite ("not drinking the fruit of vine") before his crucifixion.[26]
Nazarite vows and Rastafari
The tradition of the Nazarite vow has had a significant influence on the modern Rastafari Movement, and elements of the vow have been adopted as part of this religion. In describing the obligations of their religion, Rastafari make reference to the Nazarite vow taken by Samson. Part of this vow, as adopted by the Rastafari, is to avoid the cutting of one's hair. This is inspired by the text of Leviticus 21:5 "They shall not make baldness upon their head, neither shall they shave off the corner of their beard nor make any cuttings in their flesh." The visible sign of this vow is the Rastafarian's dreadlocks.[34] Additionally, the Rastafari are taught to abstain from alcohol in accordance with the Nazarite vow. They have also adopted dietary laws derived from Leviticus, which accounts for some similarity to the prohibitions of the Jewish dietary law of Kashrut.
Biblical Data:
Three restrictions are imposed upon the Nazarite, according to Num. vi.: he may not take wine, or anything made from grapes; he may not cut the hair of his head; he may not touch the dead, not even the body of his father or mother. If a Nazarite has become unclean by accident, he must offer a sacrifice and begin the period of his vow anew. He is "holy unto the Lord" (Num. vi. 8), and the regulations which apply to him actually agree with those for the high priest and for the priests during worship (Lev. x. 8 et seq., xxi.; Ezek. xliv. 21). In ancient times the priests were persons dedicated to God (Ezek. xliv. 20; I Sam. i. 11), and it follows from the juxtaposition of prophets and Nazarites (Amos ii. 11-12) that the latter must have been regarded as in a sense priests. Young men especially, who found it difficult to abstain from wine on account of youthful desire for pleasure, took the vow. The most prominent outward mark of the Nazarite was long, flowing hair, which was cut at the expiration of the vow and offered as a sacrifice (Num. l.c.; Jer. vii. 29).
Reasons for the Vow.
There were different reasons for taking the Nazarite vow. "It is usual with those that had been afflicted either with a distemper, or with any other distress, to make vows; and for thirty days before they are to offer their sacrifices, to abstain from wine, and to shave the hair of their heads" (Josephus, l.c.). The vow was taken also for the fulfilment of a wish, such as for the birth of a child (Naz. i. 7; comp. 9 and 10). "The pious in ancient times took such a vow, that they might have an opportunity to make a sin-offering" (Ned. 10b). "If one sees a woman suspected of adultery and convicted by the water of jealousy [Num. v.] let him become a Nazarite, since the law of Nazariteship follows immediately in Num. vi." (Ber. 63a). Some said: "I shall not die before I have become a Nazarite" (Ned. 3b), or, "Let me be a Nazarite on the day when the son of David [the Messiah] shall come." Such a Nazarite was allowed to drink wine only on the Sabbath and on feast-days, since the Messiah will not appear on these days ('Er. 43a). A shepherd who saw a lock of his own beautiful hair reflected in the water, and was tempted thereby to sin, took a Nazarite vow (Tosef., Naz. iv. 7; Ned. 9b). Although Nazariteship was marked by asceticism, many abstained from wine and meat even without taking the vow (B. B. 60b; Shab. 139a). Because of this some prominent rabbis who were opposed to asceticism regarded as sinners those who fasted or became Nazarites or took any vow whatsoever, and held that the person in question was an evil-doer, even if the vow was fulfilled (Ned. 9a, b, 20a, 77b; Naz. 4a; Ta'an. 11a).
Persons and Duration.
Women and slaves, who did not have full rights before the religious law, could take the Nazarite vow, but only with the consent of their husbands or owners, while the vow was not valid among the heathen (Naz. iv. 1-5, ix. 1, et passim). Fathers were allowed to dedicate minors, but mothers were forbidden to do so (ib. iv. 29b). The proper name "Nazira" may be connected with some such custom (Gen. R. lxxxii. end, et passim). Jesus is said to have been dedicated while still in the womb (Luke i. 15). Tradition regards not only Samson and Samuel, but also Absalom, as Nazarites, the last on account of his long hair (Naz. 4b). The duration of Nazariteship was voluntary, and ranged from one hour to a lifetime. In the former case, however, it really lasted for thirty days, which was also the period when no definite time was set (ib. i. 3; Sifre, Deut. 357). While the usual time was thirty days, two or more additional vows were generally taken, in which case each period was regarded as a separate Nazariteship, to be immediately followed, when duly completed, by the succeeding one (Maimonides, "Yad," Nezirut, iii. 6). The period was at times measured by the number of days of the solar or the lunar year (Naz. i., end; Yer. Naz. 54b); or one might say: "Let the number of my Nazariteships be as the hairs of my head, or as the dust-particles of the earth, or as the sands of the sea" (Naz. i. 4). A Nazarite for life might cut his too abundant hair once a year, but a Samson Nazarite might not cut his hair under any circumstances, although he might defile himself by touching a corpse (ib. 4a). While no comb was allowed to touch the hair, it might be cleansed and arranged by other means (ib. vi., end). A proverb says, "Let the Nazarite go around the vineyard, but let him not approach it" (Shab. 13a and parallels; Num. R. x.).
NAZARITE VOW COMPLETE
Numbers 6:1-24
1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: 3 He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. 4 All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. 5 All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. 6 All the days that he separateth himself unto the LORD he shall come at no dead body. 7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. 8 All the days of his separation he is holy unto the LORD. 9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 10 And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: 11 And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. 12 And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. 13 And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: 14 And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, 15 And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. 16 And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering: 17 And he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. 18 And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings. 19 And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: 20 And the priest shall wave them for a wave offering before the LORD: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. 21 This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation
References
As a vow
All the laws of vows in general apply also to the Nazarite vow. As with other vows, a father has the ability to annul the Nazarite vow of his young daughter, and a husband has the ability to annul a vow by his wife, when they first hear about it (Numbers 30).[4] Likewise all of the laws related to intent and conditional vows apply also to Nazarite vows.
Types of Nazarite
In general there are three types of Nazarite:
· A Nazarite for a set time
· A permanent Nazarite
· A Nazarite like Samson
Each one of these has slightly different laws. For example, a permanent Nazarite is allowed to cut his hair once a year if the hair is bothersome. A Samson-like Nazarite is a permanent Nazarite and is not enjoined to avoid corpses. These types of Nazarites have no source in the Bible but are known through tradition.[5]
A person can become a Nazarite whether or not the Temple in Jerusalem is standing. However, lacking the temple there is no way to bring the offerings that end the Nazarite period. As such the person would de facto be a permanent Nazarite.[6]
Redoing the Nazarism
If a Nazarite fails in fulfilling these three obligations there may be consequences. All or part of the person's time as a Nazarite may need to be repeated. Furthermore, the person may be obligated to bring sacrifices, and, in certain circumstances, suffer a penalty of lashes.
Whether a Nazarite has to repeat time as a Nazarite depends on what part of the Nazarite vow was transgressed. A Nazarite who becomes defiled by a corpse is obligated to start the entire Nazarite period over again. In the Mishna, Queen Helena vowed to be a Nazarite for seven years, but became defiled twice near the end of her Nazarite period, forcing her to start over. She was a Nazarite for a total of 21 years.[7] Nazarite who shave their hair are obligated to redo the last 30 days of the Nazarite period. However, if the Nazarite drinks wine, the Nazarite period continues as normal.[8]
Becoming a Nazarite
A Jewish[9] man or woman can only become a Nazarite by an intentional verbal declaration.[10] This declaration can be in any language, and can be something as minor as saying "me too" as a Nazarite passes by.[11]
A person can specify the duration for any amount of days greater than or equal to 30 days. If a person does not specify, or specifies a time less than 30 days, the vow is for 30 days.[12] A person who says "I am a Nazarite forever" or "I am a Nazarite for all my life" is a permanent Nazarite and slightly different laws apply. Likewise if a person says "I am a Nazarite like Samson," the laws of a Samson-like Nazarite apply. However if a person says that he is a Nazarite for a thousand years, he is a regular Nazarite.
A father, but not a mother, can declare his son, but not his daughter, a Nazarite. However the child or any close family member has a right to refuse this status.[13]
Being a Nazarite
This vow required the man or woman to observe the following:
Abstain from wine, wine vinegar, grapes, raisins;
· Refrain from cutting the hair on one's head;
· Avoid corpses and graves, even those of family members, and any structure which contains such.
It is also forbidden for the Nazarite to have grape or grape derivatives, even if they are not alcoholic. According to Rabbinical interpretation, there is no prohibition for the Nazarite to drink alcoholic beverages not derived from grapes.[14] According to non-Rabbinical interpretation, a Nazarite is forbidden to consume any alcohol, and vinegar from such alcohol, regardless of its source.[2] The laws of wine or grapes mixing in other food is similar to other dietary laws that apply to all Jews.[15]
A Nazarite can groom his hair with his hand or scratch his head and needn’t be concerned if some hair falls out. However a Nazarite cannot comb his hair since it is a near certainty to pull out some hair. A Nazarite is not allowed to use a chemical depilatory that will remove hair.[16] A Nazarite that recovers from Tzaraath, a skin disease described in Leviticus 14, is obligated to cut his hair despite being a Nazarite.
The Nazarite (except for a Samson-like Nazarite as stated above) may not become ritually impure by proximity to a dead body. Causes include being under the same roof as a corpse. However a Nazarite can contract other kinds of ritual impurity. A Nazarite that finds an unburied corpse is obligated to bury it, even though he will become defiled in the process.[17]
Ending of the Nazarite period
At the end of the Nazarite period the Nazarite brings three sacrifices in the Temple in Jerusalem. The first is a ewe for a chatat (sin offering), the second is lamb for an olah (elevation offering), and finally a ram as a shelamim (peace offering) along with a basket of matzah and their grain and drink offerings.[18] After bringing the sacrifices the Nazarite shaves his or her head in the outer courtyard of the Temple.
Part of the Nazir's commencement offering is given to the Kohen. This gift is listed as one of The twenty-four Kohanic gifts.
Attitudes toward Nazarite
The Nazarite is called "holy unto the Lord" (Numbers 6:8), but at the same time must bring a sin-offering (Numbers 6:11) and his sins are explicitly referred to ("and make atonement for that which he sinned"). This apparent contradiction, pointed out in the Babylonian Talmud, lead to two divergent views. Samuel and Rabbi Eliezer Hakappar, focusing on the sin-offering of the Nazarite, regarded Nazarite, as well as anyone who fasted when not obligated to or took any vow whatsoever, as a sinner. A different Rabbi Eliezer argues that the Nazarite is indeed holy and the sin referred to in the verse applies only to a Nazarite who became ritually defiled.[19]
Judges 13:6-7 (Judaica Press)
6. And the woman came and said to her husband, saying, "A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome; and I did not ask him from where he was and his name he did not tell me.
7. And he said to me, 'Behold, you shall conceive and bear a son; and now do not drink wine and strong drink, and do not eat any unclean (thing), for a Nazarite to God shall the lad be, from the womb until the day of his death.'
Amos 2:11-12 (Judaica Press)
11. And I raised up some of your sons as prophets and some of your young men as Nazarite; is this not so, O children of Israel? says the Lord.
12. And you gave the Nazarite to drink wine, and you commanded the prophets saying, "Do not prophesy."
Nazarites in the New Testament
The practice of a Nazarite vow is part of the ambiguity of the Greek term "Nazarene"[25] that appears in the New Testament; the sacrifice of a lamb and the offering of bread does suggest a relationship with Christian symbolism (then again, these are the two most frequent offerings prescribed in Leviticus, so no definitive conclusions can be drawn). While a saying in (Matthew 11:18-19 and Luke 7:33-35) attributed to Jesus makes it doubtful that he, reported to be "a winebibber", was a Nazarite during his ministry, the verse ends with the curious statement, "But wisdom is justified of all her children". The advocation of the ritual consumption of wine as part of the Eucharist, the tevilah in Mark 14:22-25 indicated he kept this aspect of the Nazarite vow when Jesus said, "Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God." The ritual with which Jesus commenced his ministry (recorded via Greek as "Baptism") and his vow in Mark 14:25 and Luke 22:15-18 at the end of his ministry, do respectively reflect the final and initial steps (purification by immersion in water and abstaining from wine) inherent in a Nazarite vow. These passages may indicate that Christ intended to identify himself as a Nazarite ("not drinking the fruit of vine") before his crucifixion.[26]
Nazarite vows and Rastafari
The tradition of the Nazarite vow has had a significant influence on the modern Rastafari Movement, and elements of the vow have been adopted as part of this religion. In describing the obligations of their religion, Rastafari make reference to the Nazarite vow taken by Samson. Part of this vow, as adopted by the Rastafari, is to avoid the cutting of one's hair. This is inspired by the text of Leviticus 21:5 "They shall not make baldness upon their head, neither shall they shave off the corner of their beard nor make any cuttings in their flesh." The visible sign of this vow is the Rastafarian's dreadlocks.[34] Additionally, the Rastafari are taught to abstain from alcohol in accordance with the Nazarite vow. They have also adopted dietary laws derived from Leviticus, which accounts for some similarity to the prohibitions of the Jewish dietary law of Kashrut.
Biblical Data:
Three restrictions are imposed upon the Nazarite, according to Num. vi.: he may not take wine, or anything made from grapes; he may not cut the hair of his head; he may not touch the dead, not even the body of his father or mother. If a Nazarite has become unclean by accident, he must offer a sacrifice and begin the period of his vow anew. He is "holy unto the Lord" (Num. vi. 8), and the regulations which apply to him actually agree with those for the high priest and for the priests during worship (Lev. x. 8 et seq., xxi.; Ezek. xliv. 21). In ancient times the priests were persons dedicated to God (Ezek. xliv. 20; I Sam. i. 11), and it follows from the juxtaposition of prophets and Nazarites (Amos ii. 11-12) that the latter must have been regarded as in a sense priests. Young men especially, who found it difficult to abstain from wine on account of youthful desire for pleasure, took the vow. The most prominent outward mark of the Nazarite was long, flowing hair, which was cut at the expiration of the vow and offered as a sacrifice (Num. l.c.; Jer. vii. 29).
Reasons for the Vow.
There were different reasons for taking the Nazarite vow. "It is usual with those that had been afflicted either with a distemper, or with any other distress, to make vows; and for thirty days before they are to offer their sacrifices, to abstain from wine, and to shave the hair of their heads" (Josephus, l.c.). The vow was taken also for the fulfilment of a wish, such as for the birth of a child (Naz. i. 7; comp. 9 and 10). "The pious in ancient times took such a vow, that they might have an opportunity to make a sin-offering" (Ned. 10b). "If one sees a woman suspected of adultery and convicted by the water of jealousy [Num. v.] let him become a Nazarite, since the law of Nazariteship follows immediately in Num. vi." (Ber. 63a). Some said: "I shall not die before I have become a Nazarite" (Ned. 3b), or, "Let me be a Nazarite on the day when the son of David [the Messiah] shall come." Such a Nazarite was allowed to drink wine only on the Sabbath and on feast-days, since the Messiah will not appear on these days ('Er. 43a). A shepherd who saw a lock of his own beautiful hair reflected in the water, and was tempted thereby to sin, took a Nazarite vow (Tosef., Naz. iv. 7; Ned. 9b). Although Nazariteship was marked by asceticism, many abstained from wine and meat even without taking the vow (B. B. 60b; Shab. 139a). Because of this some prominent rabbis who were opposed to asceticism regarded as sinners those who fasted or became Nazarites or took any vow whatsoever, and held that the person in question was an evil-doer, even if the vow was fulfilled (Ned. 9a, b, 20a, 77b; Naz. 4a; Ta'an. 11a).
Persons and Duration.
Women and slaves, who did not have full rights before the religious law, could take the Nazarite vow, but only with the consent of their husbands or owners, while the vow was not valid among the heathen (Naz. iv. 1-5, ix. 1, et passim). Fathers were allowed to dedicate minors, but mothers were forbidden to do so (ib. iv. 29b). The proper name "Nazira" may be connected with some such custom (Gen. R. lxxxii. end, et passim). Jesus is said to have been dedicated while still in the womb (Luke i. 15). Tradition regards not only Samson and Samuel, but also Absalom, as Nazarites, the last on account of his long hair (Naz. 4b). The duration of Nazariteship was voluntary, and ranged from one hour to a lifetime. In the former case, however, it really lasted for thirty days, which was also the period when no definite time was set (ib. i. 3; Sifre, Deut. 357). While the usual time was thirty days, two or more additional vows were generally taken, in which case each period was regarded as a separate Nazariteship, to be immediately followed, when duly completed, by the succeeding one (Maimonides, "Yad," Nezirut, iii. 6). The period was at times measured by the number of days of the solar or the lunar year (Naz. i., end; Yer. Naz. 54b); or one might say: "Let the number of my Nazariteships be as the hairs of my head, or as the dust-particles of the earth, or as the sands of the sea" (Naz. i. 4). A Nazarite for life might cut his too abundant hair once a year, but a Samson Nazarite might not cut his hair under any circumstances, although he might defile himself by touching a corpse (ib. 4a). While no comb was allowed to touch the hair, it might be cleansed and arranged by other means (ib. vi., end). A proverb says, "Let the Nazarite go around the vineyard, but let him not approach it" (Shab. 13a and parallels; Num. R. x.).
NAZARITE VOW COMPLETE
Numbers 6:1-24
1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: 3 He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. 4 All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. 5 All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. 6 All the days that he separateth himself unto the LORD he shall come at no dead body. 7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. 8 All the days of his separation he is holy unto the LORD. 9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 10 And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: 11 And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. 12 And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. 13 And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: 14 And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, 15 And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. 16 And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering: 17 And he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. 18 And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings. 19 And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: 20 And the priest shall wave them for a wave offering before the LORD: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. 21 This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation
References
- ^ Alternatively "crowned", see Abraham ibn Ezra's biblical commentary
- ^ ab The New JPS translation is: "wine and any other intoxicant".
- ^ Hecht, Mendy. "What is a nazir?". Ask Moses. http://www.askmoses.com/article.html?h=267&o=232. Retrieved 2007-08-09.
- ^Mishneh Torah Hafla'ah, Nazir 2:16
- ^Mishneh Torah 3:13
- ^Mishneh Torah 2:20-23
- ^ Alternatively for a total of 14 years—see Mishna tractate "Nazir" 3:5
- ^Mishneh Torah 6:1-3;Mishna Tractate "Nazir" 6:5
- ^Mishneh Torah 2:16
- ^Mishneh Torah 1:5
- ^Mishneh Torah 1:6
- ^Mishneh Torah 3:1,2
- ^Mishneh Torah 2:14-15
- ^Mishneh Torah 5:1-3
- ^Mishneh Torah 5:7
- ^ However no lashes are incurred Mishneh Torah 5:14
- ^Mishneh Torah 7:14
- ^Mishneh Torah 8:1-3
- ^Talmud Taanis 11a
- ^ Nazir 4b, Nedarim 9b, Yerushalmi Nedarim 35d; Tosefta Nazir 4; Yerushalmi Nazir 1:7
- ^Mishneh Torah Maadah, Deot 3:1-4; See also Maimonides Introduction to Pirke Avot in his commentary on the Mishna
- ^Mishneh Torah Haphlah, Nazir 10:21
- ^Talmud, Taanis 11a Tosafot "Samuel says..."
- ^ Gregory Goswell, "The Hermeneutics of the Haftarot," Tyndale Bulletin 58 (2007), 95.
- ^Bauer lexicon, 2nd ed., 1979; Complete Gospels, Robert J. Miller, editor, 1992, translation note to Matthew 2:23, page 62: "Nazorean: This quote may be dependent upon the Septuagint of Judg 13:5 or 16:17. Matthew's spelling of the word differs from Mark's "Nazarene" (e.g., 1:24)."
- ^ Taylor Marshall, The Crucified Rabbi: Judaism and the Origins of the Catholic Christianity, Saint John Press, 2009 ISBN 9780578038346 page 136.
- ^Catholic Encyclopedia: Nazarite: "Nazarites appear in New Testament times ... Foremost among them is generally reckoned John the Baptist, of whom the angel announced that he should "drink no wine nor strong drink". He is not explicitly called a Nazarite, nor is there any mention of the unshaven hair, but the severe austerity of his life agrees with the supposed asceticism of the Nazarites."
- ^Catholic Encyclopedia: Nazarite: "From Acts (xxi, 23 sqq.)
- ^ Eaton, D. (1900). "Nazirite". In James Hastings. A Dictionary of the Bible. pp. 497–501. http://www.ccel.org/ccel/hastings/dictv3/Page_497.html.
- ^Ecclesiastical History, II, xxiii.
- ^McGarvey: "It is evident, from the transaction before us, as observed above, that James and the brethren in Jerusalem regarded the offering of sacrifices as at least innocent; for they approved the course of the four Nazarites, and urged Paul to join with them in the service, though it required them to offer sacrifices, and even sin-offerings. They could not, indeed, very well avoid this opinion, since they admitted the continued authority of the Mosaic law. Though disagreeing with them as to the ground of their opinion, as in reference to the other customs, Paul evidently admitted the opinion itself, for he adopted their advice, and paid the expense of the sacrifices which the four Nazarites offered."
- ^Catholic Encyclopedia: Judaizers notes: "Paul, on the other hand, not only did not object to the observance of the Mosaic Law, as long as it did not interfere with the liberty of the Gentiles, but he conformed to its prescriptions when occasion required (1 Corinthians 9:20). Thus he shortly after [the Council of Jerusalem] circumcised Timothy (Acts 16:1-3), and he was in the very act of observing the Mosaic ritual when he was arrested at Jerusalem (21:26 sqq.)."
- ^Historia Ecclesiastica 2.23.
- ^ The Kebra Negest: The Lost Bible of Rastafarian Wisdom and Faith, p. 49