The Nazir of our parsha portrays a special siyata dishmaya that must be expounded upon.
The Mishnah in Nazir 2,4 states הז ירה םיתמל אמטמו ןיי התוש אהאש תנמ ל ריזנ ינירה רמאש ירהנזיר ואסור בכולן. If an individual says I am a Nazir on the condition that I can partake from drinking wine and to defile myself to corpses, the din is he is a full fledged Nazir. But how can that be if part of his neder was conditional that he doesn't accept the laws of Nazir?
The Sefer Oros Hachayim explains these contradictory statements as follows. Our Chachamim delved into the heart of this person who contradicts himself by starting by committing himself to be a Nazir and ending with a contradiction. Deep down he wants to raise his level of kedusha. He realizes that following the ideals of the depraved culture and even the Yidden who just flow with the tide, he himself has become less spiritual and desensitized to ruchniyus. A courageous and challenging change must be made and he is willing to commit himself to do so. Yet there is trepidation in the middle of his acceptance that maybe he won't be successful in completing his inspiration for Aliyah and it will be a failure and a missed goal. That is the reason why in the middle of his commitment he makes a condition that reflects the opposite of being a Nazir. Therefore our Chachamim wanted this Yid to be encouraged to fully take on the challenge without hesitation and therefore paskined that such a halfway contradictory Kabbalas Neziros is deemed a full - fledged acceptance.
Even such a half measure of Nezirus makes one into a true Nazir. For once this individual brought his inspiration from his heart out into the realm of verbal expression, he will have the siyata dishmaya to finish the Nezirus as a success. As the Sefer Hachinuch writes אבה לטהר מסייעין אותו ואחר שהזיר אפלו יום אחד יסתייע וישלים כל ימיו בטהרה . And the gemarah in Yuma 39 supports this concept by saying ,הלעמלמ ותוא םישדקמ הטמלמ ומצע שדקמ םדא מקדש עצמו מעט מקדשים אותו הרבה.
To sum this all up we have a passuk that says Shir Hashirim 2,3 אחזתיו ולא ארפנו I will grasp on to it and not weaken my grip. I will grab onto the Shechinah and never let go once I tasted an Aliyah that is life changing in my ruchniyus. Even if one becomes involuntarily tamei during his Neziros he restarts his counting of thirty days and doesn't throw in the towel. וארו ומעט כי טוב ה'. He holds on to his commitment with tenacity once he experienced a new spirituality crowned with the name of פלא (see Even Ezra) And even after his completion of Neziros the passuk says ןיי ריזנה התשי רחאו the Nazir is now permitted to drink wine. But wait! Once his Neziros terminated on completion, he is no longer called a Nazir? We see from this that once ones experiences such a life changing aliyah, even when the occasion of drinking wine comes about, one can still see the lasting impressions of a Nazir on such an individual. He is noticeably set apart from the crowd of partiers. His Aliya is anchored in his heart forever. ונפרא אלו ויתזחא. The Nazir is called such because his acceptance of Nezirus is tantamount to wearing a crown נזר on his head (Bamidbar 6,7). To take upon himself such a life changing ideal of spirituality he is likened to a king which denotes rulership over oneself. If we take the value of the six inner letters of נזר which are ןוין יש plus the number of six letters of the word, we arrive at the same gematriah of אחזתיו. The experience of such a huge self-discipline and being such a ruler over one's body's craving is memorable never to be forgotten.
Gut Shabbos,
Rav Brazil
