Naso

Rashi, quoting the Medrash, states "why is the parsha of Sotah juxtaposed with the parsha of Nezirus? To inform us that one who he sees a Sotah in her demeaned state should accept upon himself a state of nezirus". Commenting on the words l'hazir Lashem, Rashi states that the acceptance of a state of nezirus needs to be specifically for the sake of Heaven.

What is the connection between witnessing a Sotah in her demeaned state and accepting nezirus? Why does one need to accept an unnatural state of being due to the sins of someone else? If a state of nezirus is something that will counteract the damage an individual experiences upon witnessing the Sotah being punished, then why is the nezirus described as Lashem? In actuality, it is more for an individual's benefit.

The haftarah of Parshas Naso describes the birth and the early stages of Shimshon's emergence on the historical scene. The simple explanation of its relevance to the parsha is that Shimshon is a nazir and our parsha speaks of the laws of a nazir. However, the Talmud explains that nezirus Shimshon is different than all other neziros and has its own particular laws, many of which are quite different than the standard laws originating in our parsha and expounded upon in the Talmud. Is the connection merely generic - laws of nezirus finding common ground with the most famous nazir in history? Or is there a specific connection even to nezirus Shimshon?

Aside from the distinct laws of nezirus Shimshon, there is also an interesting distinction in the history of Shimshon's nezirus. Shimshon is a nazir mibeten - from the womb. Interestingly, his conception is miraculous as well. We are told that Shimshon's mother is barren. This is not an unusual occurrence in the Bible. Some of our greatest figures were originally barren - Sarah, Rivkah, Rachel, Chana - and some of our greatest figures were born from these women through miraculous intervention - Yitzchak, Yaakov, Yosef, Binyamin, Shmuel. However, there is a clear difference. All of the women previously mentioned received miraculous intervention through interceding prayer and supplication. Many prayers were uttered before Hashem intervened. Yet, we see no prayer being uttered by or on behalf of Aishes Manoach, Shimson's mother. The angel appears to her and states matter of factly that she is barren and, behold, she will bear a child. He then proceeds to instruct her on the proper behavior during pregnancy and for the child forever more. Why is Aishes Manoach granted this miraculous favor without the requisite supplication?

As previously stated, one of the unique characteristics of Shimshon's nezirus is that it was in effect even while he was still in the womb. The verse in our parsha that introduces the laws of a nazir states ish o isha ki yafli lindor neder nazir l'hazir Lashem. If an individual CHOOSES to be a nazir, they can and these are the laws. Shimshon did not choose to be a nazir. He was born into it. That's because the nezirus of Shimshon was not about Shimshon. It was to serve Bnei Yisrael. His nezirus gave him remarkable strength to be used to save Bnei Yisrael. Indeed, there was prayer and supplication that stimulated the miraculous birth of Shimshon. Bnei Yisrael were beseeching Hashem to save them from the oppression of the Philistines. That Divine salvation came through the hands of Shimshon. Shimshon's nezirus began in the womb to emphasize that it was not his choice. His nezirus belonged, in a sense, to all of Bnei Yisrael. It was out of his control.

Therein lies the direct connection to the laws of nezirus described in Naso and the laws of nezirus Shimshon. The simple translation of the laws of the parsha describe a nezirus that is personal. However, as Rashi explains, any voluntary nazir needs to realize that every nezirus has an element of nezirus Shimshon in that it must always be Lashem. A Sotah is not merely a blemish on an individual. It is a blemish on society. The Talmud informs us that important laws of purity that distinguish between private and public domains are learned from the laws of Sotah. The episode that leads to the concept of a Sotah is a private one. However, the actions taken to rectify the situation occur in public. Even the actions of an individual done in private have an impact on Jewish society as a whole. Therefore, as Rashi explains, upon witnessing the events of a Sotah, the demeaned state of a Sotah, one needs to feel the damage done to all of Klal Yisrael. That person needs to accept a state of nezirus Lashem, accepting upon himself the responsibility of rectifying the damage to Bnei Yisrael. Accepting a sense of responsibility, a small piece of nezirus Shimshon in his or her own state of nezirus will enable the person to not only be kodesh Lashem as an individual but also help bring greater levels of kedusha to all of Bnei Yisrael.