5786/2026
In this week's Parashah, the Torah introduces the law of nazirut: “Daber El Bnei Yisrael V’Amarta Aleihem Ish Oh Ishah Ki Yafli Lindor Neder Nazil Lehazir Lashem”, “Speak to the Jews and say to them: If any man or woman explicitly utters a Nazir’s vow, to set themselves apart for Hashem” (BeMidbar 6:2)
At first glance, the Torah seems clear: becoming a Nazir is a choice. A person volunteers to become a Nazir. But is this true?
This week's Haftorah tells the story of Shimshon. Before he was born, a Malach appeared to his mother and stated: “Ki Hanach Harah V’Yoladat Ben U’Morah Lo Ya’aleh Al Rosho Ki Nezir Elokim Yihyeh HaNa’ar Min HaBaten V’Hu Yachel Lehoshia Et Yisrael MiYad Pelishtim”, “For, behold, you shall conceive, and bear a son; and no razor shall come on his head, for the child shall be a Nazir to Hashem from the womb. And he shall begin to save Israel from the hand of the Pilishtim." (Shoftim 13:5).
Wait? How can Shimshon be a Nazir? Didn’t the Pasuk state that consent was necessary to become a Nazir? The situation gets even stranger when we realize that Shimshon’s mom also had to observe the laws of Nazirut during her pregnancy. Why did she have to do this? Rav Yosef Karo explains that since whatever the mother eats goes to the baby in the womb, she had to obey the laws, as Shimshon was already designated for Nazirut.
But this all leads to a deeper question: What if Shimshon didn’t want this? Isn't his body his choice?
The Gemara Nazir 4b discusses the difference between a “Nazir Shimshon” and a regular Nazir. The Gemara explains that a regular Nazir can end their status through the regular process. However, a “Nazir Shimshon” is different in that Shimshon could never end his Nazirut. Rabbi Shimon takes it a step further, stating that everyone who makes a ‘’Nazir vow like Shimshon” never truly made a Nazir vow, as Shimshon never took a neder at all. The Gemara here makes it clear that Shimshon was never given the opportunity to choose Nazirut for himself, and in this sense, never could simply end his Nazirut and such, his Nazirut was fundamentally different. Another fundamental difference is that a regular Nazir can’t become Tamei Met. But in Shimshon’s case, he was allowed to become Tamei Met to kill Pelishtim. The Abarbanel explains that Shimshon himself was born solely to be the savior of the Jews from the Pilishtim. According to Rav Yosef Karo, Shimshon’s strength came from his hair. This connects his mission of killing plishtim back to the fundamental laws of Nezirut. Yet this didn’t erase his free will. Shimshon still made choices throughout his life; whether whom he married, how he acted, and whether to embrace or challenge the role he was given. He often pushed the boundaries of his identity as a Nazir, ultimately revealing the secret of his hair to Delilah.
None of us choose the circumstances we are born into. We don’t choose our expectations, responsibilities, and struggles. Like Shimshon, we sometimes inherit things we don’t ask for. Yet we learn from Shimshon that purpose and free will can coexist together. Shimshon didn’t choose his mission, but he did choose what kind of person he’d be within it. We may not choose the situation we are in, but the more important thing is how you choose to respond to it.