The holiness of a Nozir comes from a spiritual level which is higher than anything else and only occurs as a result of the contraction of the light in the [spiritual] state of ‘hair’, and the holiness of a Nozir is the kind of holiness which transcends everything.
Allow the growth: And not cut his hair.
Drawing down the upper supernal holiness: The state of ‘Koidesh’ of HaShem’s very essence.
Higher than: Alone it is higher than the level which can be revealed into the worlds or into creations and created beings. And is not possible to come and be revealed down here in this lowly world.
Higher than anything else: As the word ‘Kodoish’ connotes that it is separated from everything else.
Contraction: Therefore, its Hamshocho is only through this great contraction.
Hair: Just as hair has very little life and vitality.
Transcends everything: As the sanctity of ‘Koidesh’ which is separate and detached in essence.
And this is because the word ‘Nozir’ comes from the word ‘Neizer’ which means ‘crown’ as in the Possuk: כִי נֵזֶר אֱלֹקָיו עַּל־ר אשוֹ “for the crown of his G-d is upon his head”. This means that ‘Nozir’ symbolises a state of ‘crown’ and ‘surround’ which is higher than the ‘Seder Hishtalshelus’. Nevertheless, it is extended to sit ‘on his head’. This comes about through the state of ‘hair’.
With this we can also explain what the RaMbaM writes in the laws of Nezirus that: “Shimshon HaGibbor was not a complete Nozir”. He was forbidden to drink wine, and it was forbidden for him to cut his hair, yet it was permissible for him to become Tomei from the impurities of death. So, the outcome is that there is a possibility of being a Nozir without the restrictions of Tumah (as is associated with death).
According to that which was mentioned above it is understood, that the primary aspect of being a Nozir is the prohibition of shaving ‘hair’.
The prohibition of drinking wine is also connected to this. This is because he has to be particularly careful to avoid that which occurred with Nodov and Avihu, hence the precaution appears in a unique way. As the RaMbaM writes: “The Sages have said that one may not even walk around a vineyard”.
Whereas with the caution for becoming ‘impure’ it is not intrinsically connected with the actual law of being a Nozir; it is just an add-on restriction [in order] to reach a higher spiritual level. Furthermore, the prohibition of consuming wine is limited to a specific minimum quantity of wine, whereas the prohibition of shaving one’s hair applies to even, just one solitary hair.
The reason for this can be understood according to that which has been mentioned earlier; that the whole concept of being a Nozir is connected with ‘growing hair’ for this alludes to a far greater Hamshocho which is drawn down after an initial contraction.
However, since a person’s Avodah needs to come about as a result of his own ‘free will’ as the Possuk states: וּבָחַּרְתָ בַּחַּיִּים “And you should Choose Life”. Therefore, just as the ‘hair of a Nozir’ can draw down a very high level of holiness, similarly (but conversely) the nakedness of a woman’s hair is forbidden to be uncovered. This is because there can be a Yenikah to the external forces.
And on the contrary, [specifically] since this Hamshocho is coming from such a very high place, when it is drawn down below there can be [potentially] a much greater Yenikah as all this is explained in the Tzemach Tzedek’s Sefer Hamitzvos.
