(ב) וַיְהִי֩ אִ֨ישׁ אֶחָ֧ד מִצׇּרְעָ֛ה מִמִּשְׁפַּ֥חַת הַדָּנִ֖י וּשְׁמ֣וֹ מָנ֑וֹחַ וְאִשְׁתּ֥וֹ עֲקָרָ֖ה וְלֹ֥א יָלָֽדָה׃ (ג) וַיֵּרָ֥א מַלְאַךְ־יְהֹוָ֖ה אֶל־הָאִשָּׁ֑ה וַיֹּ֣אמֶר אֵלֶ֗יהָ הִנֵּה־נָ֤א אַתְּ־עֲקָרָה֙ וְלֹ֣א יָלַ֔דְתְּ וְהָרִ֖ית וְיָלַ֥דְתְּ בֵּֽן׃
(2) There was a certain man from Zorah, of the stock of Dan, whose name was Manoah. His wife was infertile and had borne no children. (3) An angel of GOD appeared to the woman and said to her, “You are infertile and have borne no children; but you shall conceive and bear a son.
It is important to note that infertility was seen as a punishment for not being righteous enough.
Why do you think that the angel of God appeared to the woman rather than Manoach, her husband?
Why do you think that the angel of God appeared to the woman rather than Manoach, her husband?
(א) בְּנֵ֖י יְהוּדָ֑ה פֶּ֧רֶץ חֶצְר֛וֹן וְכַרְמִ֖י וְח֥וּר וְשׁוֹבָֽל׃ (ב) וּרְאָיָ֤ה בֶן־שׁוֹבָל֙ הֹלִ֣יד אֶת־יַ֔חַת וְיַ֣חַת הֹלִ֔יד אֶת־אֲחוּמַ֖י וְאֶת־לָ֑הַד אֵ֖לֶּה מִשְׁפְּח֥וֹת הַצָּֽרְעָתִֽי׃ {ס} (ג) וְאֵ֙לֶּה֙ אֲבִ֣י עֵיטָ֔ם יִזְרְעֶ֥אל וְיִשְׁמָ֖א וְיִדְבָּ֑שׁ וְשֵׁ֥ם אֲחוֹתָ֖ם הַצְלֶלְפּֽוֹנִי׃
(1) The sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. (2) Reaiah son of Shobal begot Jahath, and Jahath begot Ahumai and Lahad. These were the families of the Zorathites. (3) These were [the sons of] the father of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazlelponi,
אִמֵּיהּ דְּדָוִד נִצֶּבֶת בַּת עַדְאֵל שְׁמָהּ אִמֵּיהּ דְּשִׁמְשׁוֹן צְלֶלְפּוֹנִית וַאֲחָתֵיהּ נַשְׁיָין לְמַאי נָפְקָא מִינַּהּ לִתְשׁוּבַת הַמִּינִים
Rav Ḥanan bar Rava continues: The mother of David was named Natzvat bat Ada’el. The mother of Samson was named Tzelelponit, and his sister was called Nashyan. The Gemara asks: What is the practical difference as to what their names were? The Gemara answers: It is important with regard to an answer for heretics who inquire into the names of these women, which are not stated in the Bible. One can reply that there is a tradition handed down concerning their names.
It is of course important to record t'lelponit's צְלֶלְפּוֹנִית name, but this name is significant for other reasons as well.
The word tzel means "shadow." You might recall how Betzalel's name meant "in the shadow of God." It is a name that speaks to depth and santity. Tzel can also be understood as "angel.
Poneh can be understood as "to whom she turned"
T'lelponit's name refers to her merit. After all, the angel came directly to her rather than Manoah.
The word tzel means "shadow." You might recall how Betzalel's name meant "in the shadow of God." It is a name that speaks to depth and santity. Tzel can also be understood as "angel.
Poneh can be understood as "to whom she turned"
T'lelponit's name refers to her merit. After all, the angel came directly to her rather than Manoah.
(ד) וְעַתָּה֙ הִשָּׁ֣מְרִי נָ֔א וְאַל־תִּשְׁתִּ֖י יַ֣יִן וְשֵׁכָ֑ר וְאַל־תֹּאכְלִ֖י כׇּל־טָמֵֽא׃ (ה) כִּי֩ הִנָּ֨ךְ הָרָ֜ה וְיֹלַ֣דְתְּ בֵּ֗ן וּמוֹרָה֙ לֹא־יַעֲלֶ֣ה עַל־רֹאשׁ֔וֹ כִּֽי־נְזִ֧יר אֱלֹהִ֛ים יִֽהְיֶ֥ה הַנַּ֖עַר מִן־הַבָּ֑טֶן וְה֗וּא יָחֵ֛ל לְהוֹשִׁ֥יעַ אֶת־יִשְׂרָאֵ֖ל מִיַּ֥ד פְּלִשְׁתִּֽים׃
(4) Now be careful not to drink wine or other intoxicant, or to eat anything impure. (5) For you are going to conceive and bear a son; let no razor touch his head, for the boy is to be a nazirite to God from the womb on. He shall be the first to deliver Israel from the Philistines.”
The story of Samson is the Tanakh's most descriptive narrative about a Nazir. As you will see below, this text is likely chosen as the Haftarah for Naso because Naso contains information about how a Nazirite should live.
(ב) דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַפְלִא֙ לִנְדֹּר֙ נֶ֣דֶר נָזִ֔יר לְהַזִּ֖יר לַֽיהֹוָֽה׃ (ג) מִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר חֹ֥מֶץ יַ֛יִן וְחֹ֥מֶץ שֵׁכָ֖ר לֹ֣א יִשְׁתֶּ֑ה וְכׇל־מִשְׁרַ֤ת עֲנָבִים֙ לֹ֣א יִשְׁתֶּ֔ה וַעֲנָבִ֛ים לַחִ֥ים וִיבֵשִׁ֖ים לֹ֥א יֹאכֵֽל׃ (ד) כֹּ֖ל יְמֵ֣י נִזְר֑וֹ מִכֹּל֩ אֲשֶׁ֨ר יֵעָשֶׂ֜ה מִגֶּ֣פֶן הַיַּ֗יִן מֵחַרְצַנִּ֛ים וְעַד־זָ֖ג לֹ֥א יֹאכֵֽל׃ (ה) כׇּל־יְמֵי֙ נֶ֣דֶר נִזְר֔וֹ תַּ֖עַר לֹא־יַעֲבֹ֣ר עַל־רֹאשׁ֑וֹ עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַיהֹוָה֙ קָדֹ֣שׁ יִהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֽׁוֹ׃ (ו) כׇּל־יְמֵ֥י הַזִּיר֖וֹ לַיהֹוָ֑ה עַל־נֶ֥פֶשׁ מֵ֖ת לֹ֥א יָבֹֽא׃ (ז) לְאָבִ֣יו וּלְאִמּ֗וֹ לְאָחִיו֙ וּלְאַ֣חֹת֔וֹ לֹא־יִטַּמָּ֥א לָהֶ֖ם בְּמֹתָ֑ם כִּ֛י נֵ֥זֶר אֱלֹהָ֖יו עַל־רֹאשֽׁוֹ׃ (ח) כֹּ֖ל יְמֵ֣י נִזְר֑וֹ קָדֹ֥שׁ ה֖וּא לַֽיהֹוָֽה׃
(2) Speak to the Israelites and say to them: If any men or women explicitly utter a nazirite’s vow, to set themselves apart for יהוה, (3) they shall abstain from wine and any other intoxicant; they shall not drink vinegar of wine or of any other intoxicant, neither shall they drink anything in which grapes have been steeped, nor eat grapes fresh or dried. (4) Throughout their term as nazirite, they may not eat anything that is obtained from the grapevine, even seeds or skin. (5) Throughout the term of their vow as nazirite, no razor shall touch their head; it shall remain consecrated until the completion of their term as nazirite of יהוה, the hair of their head being left to grow untrimmed. (6) Throughout the term that they have set apart for יהוה, they shall not go in where there is a dead person. (7) Even if their father or mother, or their brother or sister should die, they must not become defiled for any of them, since hair set apart for their God is upon their head: (8) throughout their term as nazirite they are consecrated to יהוה.
Why does the Nazarite set himself apart from the greater community? What is gained in doing so?
Richard Elliot Friedman's Commentary to the Torah
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 dead persons, and cutting his or her hair. Why these three things? These three things are related to the 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 priest but who is not a male Levite from the family of Aaron? Such a person can choose to be a Nazirite(!)
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 dead persons, and cutting his or her hair. Why these three things? These three things are related to the 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 priest but who is not a male Levite from the family of Aaron? Such a person can choose to be a Nazirite(!)
Reflection questions
1) Are there moments in your life where taking on restrictions like these would have been meaningful?
2) Are there times when you feel the calling to go above and beyond, and demonstrate this publicly? What has/does that look like?
1) Are there moments in your life where taking on restrictions like these would have been meaningful?
2) Are there times when you feel the calling to go above and beyond, and demonstrate this publicly? What has/does that look like?
(ו) וַתָּבֹ֣א הָאִשָּׁ֗ה וַתֹּ֣אמֶר לְאִישָׁהּ֮ לֵאמֹר֒ אִ֤ישׁ הָֽאֱלֹהִים֙ בָּ֣א אֵלַ֔י וּמַרְאֵ֕הוּ כְּמַרְאֵ֛ה מַלְאַ֥ךְ הָאֱלֹהִ֖ים נוֹרָ֣א מְאֹ֑ד וְלֹ֤א שְׁאִלְתִּ֙יהוּ֙ אֵֽי־מִזֶּ֣ה ה֔וּא וְאֶת־שְׁמ֖וֹ לֹא־הִגִּ֥יד לִֽי׃ (ז) וַיֹּ֣אמֶר לִ֔י הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְעַתָּ֞ה אַל־תִּשְׁתִּ֣י ׀ יַ֣יִן וְשֵׁכָ֗ר וְאַל־תֹּֽאכְלִי֙ כׇּל־טֻמְאָ֔ה כִּֽי־נְזִ֤יר אֱלֹהִים֙ יִֽהְיֶ֣ה הַנַּ֔עַר מִן־הַבֶּ֖טֶן עַד־י֥וֹם מוֹתֽוֹ׃ {פ}
(ח) וַיֶּעְתַּ֥ר מָנ֛וֹחַ אֶל־יְהֹוָ֖ה וַיֹּאמַ֑ר בִּ֣י אֲדוֹנָ֔י אִ֣ישׁ הָאֱלֹהִ֞ים אֲשֶׁ֣ר שָׁלַ֗חְתָּ יָבוֹא־נָ֥א עוֹד֙ אֵלֵ֔ינוּ וְיוֹרֵ֕נוּ מַֽה־נַּעֲשֶׂ֖ה לַנַּ֥עַר הַיּוּלָּֽד׃ (ט) וַיִּשְׁמַ֥ע הָאֱלֹהִ֖ים בְּק֣וֹל מָנ֑וֹחַ וַיָּבֹ֣א מַלְאַךְ֩ הָאֱלֹהִ֨ים ע֜וֹד אֶל־הָאִשָּׁ֗ה וְהִיא֙ יוֹשֶׁ֣בֶת בַּשָּׂדֶ֔ה וּמָנ֥וֹחַ אִישָׁ֖הּ אֵ֥ין עִמָּֽהּ׃ (י) וַתְּמַהֵר֙ הָֽאִשָּׁ֔ה וַתָּ֖רׇץ וַתַּגֵּ֣ד לְאִישָׁ֑הּ וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּ֨ה נִרְאָ֤ה אֵלַי֙ הָאִ֔ישׁ אֲשֶׁר־בָּ֥א בַיּ֖וֹם אֵלָֽי׃ (יא) וַיָּ֛קׇם וַיֵּ֥לֶךְ מָנ֖וֹחַ אַחֲרֵ֣י אִשְׁתּ֑וֹ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וַיֹּ֣אמֶר ל֗וֹ הַאַתָּ֥ה הָאִ֛ישׁ אֲשֶׁר־דִּבַּ֥רְתָּ אֶל־הָאִשָּׁ֖ה וַיֹּ֥אמֶר אָֽנִי׃ (יב) וַיֹּ֣אמֶר מָנ֔וֹחַ עַתָּ֖ה יָבֹ֣א דְבָרֶ֑יךָ מַה־יִּהְיֶ֥ה מִשְׁפַּט־הַנַּ֖עַר וּמַעֲשֵֽׂהוּ׃ (יג) וַיֹּ֛אמֶר מַלְאַ֥ךְ יְהֹוָ֖ה אֶל־מָנ֑וֹחַ מִכֹּ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֶל־הָאִשָּׁ֖ה תִּשָּׁמֵֽר׃ (יד) מִכֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִגֶּ֨פֶן הַיַּ֜יִן לֹ֣א תֹאכַ֗ל וְיַ֤יִן וְשֵׁכָר֙ אַל־תֵּ֔שְׁתְּ וְכׇל־טֻמְאָ֖ה אַל־תֹּאכַ֑ל כֹּ֥ל אֲשֶׁר־צִוִּיתִ֖יהָ תִּשְׁמֹֽר׃ {ס}
(ח) וַיֶּעְתַּ֥ר מָנ֛וֹחַ אֶל־יְהֹוָ֖ה וַיֹּאמַ֑ר בִּ֣י אֲדוֹנָ֔י אִ֣ישׁ הָאֱלֹהִ֞ים אֲשֶׁ֣ר שָׁלַ֗חְתָּ יָבוֹא־נָ֥א עוֹד֙ אֵלֵ֔ינוּ וְיוֹרֵ֕נוּ מַֽה־נַּעֲשֶׂ֖ה לַנַּ֥עַר הַיּוּלָּֽד׃ (ט) וַיִּשְׁמַ֥ע הָאֱלֹהִ֖ים בְּק֣וֹל מָנ֑וֹחַ וַיָּבֹ֣א מַלְאַךְ֩ הָאֱלֹהִ֨ים ע֜וֹד אֶל־הָאִשָּׁ֗ה וְהִיא֙ יוֹשֶׁ֣בֶת בַּשָּׂדֶ֔ה וּמָנ֥וֹחַ אִישָׁ֖הּ אֵ֥ין עִמָּֽהּ׃ (י) וַתְּמַהֵר֙ הָֽאִשָּׁ֔ה וַתָּ֖רׇץ וַתַּגֵּ֣ד לְאִישָׁ֑הּ וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּ֨ה נִרְאָ֤ה אֵלַי֙ הָאִ֔ישׁ אֲשֶׁר־בָּ֥א בַיּ֖וֹם אֵלָֽי׃ (יא) וַיָּ֛קׇם וַיֵּ֥לֶךְ מָנ֖וֹחַ אַחֲרֵ֣י אִשְׁתּ֑וֹ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וַיֹּ֣אמֶר ל֗וֹ הַאַתָּ֥ה הָאִ֛ישׁ אֲשֶׁר־דִּבַּ֥רְתָּ אֶל־הָאִשָּׁ֖ה וַיֹּ֥אמֶר אָֽנִי׃ (יב) וַיֹּ֣אמֶר מָנ֔וֹחַ עַתָּ֖ה יָבֹ֣א דְבָרֶ֑יךָ מַה־יִּהְיֶ֥ה מִשְׁפַּט־הַנַּ֖עַר וּמַעֲשֵֽׂהוּ׃ (יג) וַיֹּ֛אמֶר מַלְאַ֥ךְ יְהֹוָ֖ה אֶל־מָנ֑וֹחַ מִכֹּ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֶל־הָאִשָּׁ֖ה תִּשָּׁמֵֽר׃ (יד) מִכֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִגֶּ֨פֶן הַיַּ֜יִן לֹ֣א תֹאכַ֗ל וְיַ֤יִן וְשֵׁכָר֙ אַל־תֵּ֔שְׁתְּ וְכׇל־טֻמְאָ֖ה אַל־תֹּאכַ֑ל כֹּ֥ל אֲשֶׁר־צִוִּיתִ֖יהָ תִּשְׁמֹֽר׃ {ס}
(6) The woman went and told her husband, “An agent of God came to me; he looked like an angel of God, very frightening. I did not ask him where he was from, nor did he tell me his name. (7) He said to me, ‘You are going to conceive and bear a son. Drink no wine or other intoxicant, and eat nothing impure, for the boy is to be a nazirite to God from the womb to the day of his death!’” (8) Manoah pleaded with GOD. “Oh, my Sovereign!” he said, “please let the agent of God that You sent come to us again, and let him instruct us how to act with the child that is to be born.” (9) God heeded Manoah’s plea, and the angel of God came to the woman again. She was sitting in the field and her husband Manoah was not with her. (10) The woman ran in haste to tell her husband. She said to him, “The man who came to me before has just appeared to me.” (11) Manoah promptly followed his wife. He came to that figure and asked him: “Are you the one who spoke to my wife?” “Yes,” he answered. (12) Then Manoah said, “May your words soon come true! What rules shall be observed for the boy?” (13) The angel of GOD said to Manoah, “The woman must abstain from all the things against which I warned her. (14) She must not eat anything that comes from the grapevine, or drink wine or other intoxicant, or eat anything impure. She must observe all that I commanded her.”
What are the differences between the way a Nazirite is described in Numbers 6 and how it is described in Judges 13?
Is Samson truly a Nazirite?
Is Samson truly a Nazirite?
Rabbi Moses Maimonides (12th C), Mishneh Torah, Laws of Being a Nazir 3:13-14
Samson was not a full nazirite, for he did not vow to be a nazirite, but the malach separated him from ritual impurity. What was his law? He was prohibited from wine and prohibited from shaving, and permitted to become ritually impure for the dead; this is halachah by tradition. Therefore, one who says, “I am a nazirite like Samson,” is a nazirite from shaving and wine forever. He does not shave every twelve months like other eternal nazirites. He may become ritually impure for the dead… And one who vows to be a nazirite like Samson cannot repeal his vow, for the period of being a nazirite of Samson was eternal.
Samson was not a full nazirite, for he did not vow to be a nazirite, but the malach separated him from ritual impurity. What was his law? He was prohibited from wine and prohibited from shaving, and permitted to become ritually impure for the dead; this is halachah by tradition. Therefore, one who says, “I am a nazirite like Samson,” is a nazirite from shaving and wine forever. He does not shave every twelve months like other eternal nazirites. He may become ritually impure for the dead… And one who vows to be a nazirite like Samson cannot repeal his vow, for the period of being a nazirite of Samson was eternal.
(טו) וַיֹּ֥אמֶר מָנ֖וֹחַ אֶל־מַלְאַ֣ךְ יְהֹוָ֑ה נַעְצְרָה־נָּ֣א אוֹתָ֔ךְ וְנַעֲשֶׂ֥ה לְפָנֶ֖יךָ גְּדִ֥י עִזִּֽים׃ (טז) וַיֹּ֩אמֶר֩ מַלְאַ֨ךְ יְהֹוָ֜ה אֶל־מָנ֗וֹחַ אִם־תַּעְצְרֵ֙נִי֙ לֹא־אֹכַ֣ל בְּלַחְמֶ֔ךָ וְאִם־תַּעֲשֶׂ֣ה עֹלָ֔ה לַיהֹוָ֖ה תַּעֲלֶ֑נָּה כִּ֚י לֹא־יָדַ֣ע מָנ֔וֹחַ כִּֽי־מַלְאַ֥ךְ יְהֹוָ֖ה הֽוּא׃ (יז) וַיֹּ֧אמֶר מָנ֛וֹחַ אֶל־מַלְאַ֥ךְ יְהֹוָ֖ה מִ֣י שְׁמֶ֑ךָ כִּֽי־יָבֹ֥א (דבריך) [דְבָרְךָ֖] וְכִבַּדְנֽוּךָ׃ (יח) וַיֹּ֤אמֶר לוֹ֙ מַלְאַ֣ךְ יְהֹוָ֔ה לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וְהוּא־פֶֽלִאי׃ {פ}
(15) Manoah said to the angel of GOD, “Let us detain you and prepare a kid for you.” (16) But the angel of GOD said to Manoah, “If you detain me, I shall not eat your food; and if you present a burnt offering, offer it to GOD.”—For Manoah did not know that he was an angel of GOD. (17) So Manoah said to the angel of GOD, “What is your name? We should like to honor you when your words come true.” (18) The angel said to him, “You must not ask for my name; it is unknowable!”
Despite Tzelelponit's description, Manoach does not realize he is talking to an angel. For this reason he offers the angel food and asked for his name. The angel's response is not as clear cut as one might think by looking at the translation alone.
Peli can be understood in many ways. One definition can be "wonderous."' The angel was in shock that Manoach would have the chutzpah to ask him his name.
It can be "Hidden" meaning "my name is hidden from you."
Rabbi Yaakov Culi (1732) explains that calls himself "Peli," meaning that he is separate from others (just as a Nazirite separates himself from others, from wine, etc).
Peli can be understood in many ways. One definition can be "wonderous."' The angel was in shock that Manoach would have the chutzpah to ask him his name.
It can be "Hidden" meaning "my name is hidden from you."
Rabbi Yaakov Culi (1732) explains that calls himself "Peli," meaning that he is separate from others (just as a Nazirite separates himself from others, from wine, etc).
(יט) וַיִּקַּ֨ח מָנ֜וֹחַ אֶת־גְּדִ֤י הָֽעִזִּים֙ וְאֶת־הַמִּנְחָ֔ה וַיַּ֥עַל עַל־הַצּ֖וּר לַֽיהֹוָ֑ה וּמַפְלִ֣א לַעֲשׂ֔וֹת וּמָנ֥וֹחַ וְאִשְׁתּ֖וֹ רֹאִֽים׃ (כ) וַיְהִי֩ בַעֲל֨וֹת הַלַּ֜הַב מֵעַ֤ל הַמִּזְבֵּ֙חַ֙ הַשָּׁמַ֔יְמָה וַיַּ֥עַל מַלְאַךְ־יְהֹוָ֖ה בְּלַ֣הַב הַמִּזְבֵּ֑חַ וּמָנ֤וֹחַ וְאִשְׁתּוֹ֙ רֹאִ֔ים וַיִּפְּל֥וּ עַל־פְּנֵיהֶ֖ם אָֽרְצָה׃ (כא) וְלֹא־יָ֤סַף עוֹד֙ מַלְאַ֣ךְ יְהֹוָ֔ה לְהֵרָאֹ֖ה אֶל־מָנ֣וֹחַ וְאֶל־אִשְׁתּ֑וֹ אָ֚ז יָדַ֣ע מָנ֔וֹחַ כִּֽי־מַלְאַ֥ךְ יְהֹוָ֖ה הֽוּא׃ (כב) וַיֹּ֧אמֶר מָנ֛וֹחַ אֶל־אִשְׁתּ֖וֹ מ֣וֹת נָמ֑וּת כִּ֥י אֱלֹהִ֖ים רָאִֽינוּ׃ (כג) וַתֹּ֧אמֶר ל֣וֹ אִשְׁתּ֗וֹ לוּ֩ חָפֵ֨ץ יְהֹוָ֤ה לַהֲמִיתֵ֙נוּ֙ לֹֽא־לָקַ֤ח מִיָּדֵ֙נוּ֙ עֹלָ֣ה וּמִנְחָ֔ה וְלֹ֥א הֶרְאָ֖נוּ אֶת־כׇּל־אֵ֑לֶּה וְכָעֵ֕ת לֹ֥א הִשְׁמִיעָ֖נוּ כָּזֹֽאת׃ (כד) וַתֵּ֤לֶד הָֽאִשָּׁה֙ בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שִׁמְשׁ֑וֹן וַיִּגְדַּ֣ל הַנַּ֔עַר וַֽיְבָרְכֵ֖הוּ יְהֹוָֽה׃ (כה) וַתָּ֙חֶל֙ ר֣וּחַ יְהֹוָ֔ה לְפַעֲמ֖וֹ בְּמַחֲנֵה־דָ֑ן בֵּ֥ין צׇרְעָ֖ה וּבֵ֥ין אֶשְׁתָּאֹֽל׃ {פ}
(19) Manoah took the kid and the grain offering and offered them up on the rock to GOD; and a marvelous thing happened while Manoah and his wife looked on. (20) As the flames leaped up from the altar toward the sky, the angel of GOD ascended in the flames of the altar, while Manoah and his wife looked on; and they flung themselves on their faces to the ground.— (21) The angel of GOD never appeared again to Manoah and his wife.—Manoah then realized that it had been an angel of GOD. (22) And Manoah said to his wife, “We will surely die, for we have seen a divine being.” (23) But his wife said to him, “Had GOD meant to take our lives, our burnt offering and grain offering would not have been accepted, nor would we have been shown all these things—and [God] would not have made such an announcement to us.” (24) The woman bore a son, and she named him Samson. The boy grew up, and GOD blessed him. (25) The spirit of GOD first moved him in the encampment of Dan, between Zorah and Eshtaol.
On The Nazir by Rabbi Jeffrey Sirkman (Prophetic Voices: Renewing and Reimagining Haftarah p.251-2).
How do we, as Jews, grow in holiness?
If you ask a Nazirite (a Jewish ascetic), she might suggest not raising a glass in l'chayim
not joining in communal celebrations, and --if you are faced with a death in the family--
not even taking part in the funeral.
In essence
abstaining from the care, the connection we share.
Why in the world would a man or a woman in ancient Israel decide to become a Nazirite?
Knowing that the customary time limit in the Torah for the Nazirite vow was a thirty-day commitment,
in the light of today's practices it does not look as peculiar anymore.
Do you know anyone who has ever gone on a weeklong detox, cutting out whole food groups,
or maybe even a thirty-day cleanse?
The goal is to reboot the body, promoting a hormonal and psychological balance that can lead to inner renewal. The question is, at what expense does that happen?
Our teacher Rabbi Lawrence Kushner called us as Jews "a hopelessly communal people."
To become the human beings we must,
to grow in holiness, we need each other.
Feeding the hungry,
tending to the sick,
lifting up the fallen,
being there for our families,
we share the human care that brings our covenant
and God's presence to life.
What vow could be more valued,
more holy,
than that?
How do we, as Jews, grow in holiness?
If you ask a Nazirite (a Jewish ascetic), she might suggest not raising a glass in l'chayim
not joining in communal celebrations, and --if you are faced with a death in the family--
not even taking part in the funeral.
In essence
abstaining from the care, the connection we share.
Why in the world would a man or a woman in ancient Israel decide to become a Nazirite?
Knowing that the customary time limit in the Torah for the Nazirite vow was a thirty-day commitment,
in the light of today's practices it does not look as peculiar anymore.
Do you know anyone who has ever gone on a weeklong detox, cutting out whole food groups,
or maybe even a thirty-day cleanse?
The goal is to reboot the body, promoting a hormonal and psychological balance that can lead to inner renewal. The question is, at what expense does that happen?
Our teacher Rabbi Lawrence Kushner called us as Jews "a hopelessly communal people."
To become the human beings we must,
to grow in holiness, we need each other.
Feeding the hungry,
tending to the sick,
lifting up the fallen,
being there for our families,
we share the human care that brings our covenant
and God's presence to life.
What vow could be more valued,
more holy,
than that?