The Earth belongs to Ha-Shem
"The Earth belongs to Ha-Shem and the Fullness Thereof."

The Nazirite Vow

John of AllFaith © 11.29.2002

The name of our Noahide Nazarene Way refers to our being descendants of Noah, our acceptance of the universal Noahide Covenant made through him to us, our acceptance Rebbe Yeshua of Nazareth (Yeshua ben Miriam) as our teacher and spiritual guide, and of our desire to walk the Way he taught. More information about the Noahide Nazarene Way is available elsewhere on this domain.

A similar biblical term refers to a particular vow that the Tanakh describes in some detail. Among those who are seeking to understand the original Way of our Rebbe, are some who refer to themselves as "Nazirites" and who place themselves under this vow according to their understandings.

The subject of this present study is the Nazirite Vow, its implications and applications for today. Is it possible for Noahide Nazarenes place themselves under the Nazirite vow?

That the vow is authorized by the Tanakh is evident:

Numbers 6:2:

Speak unto the children of Israel, and say unto them, When either man or woman shall separate himself or herself to vow a vow of a Nazirite, to separate themselves unto Ha-Shem

From this verse, we see that the Nazirite Vow is a specific vow that can be undertaken by both the men and women of people Israel. The instructions for the Vow are, as recorded here, given "unto the children of Israel." There may be a proscription imagined here in that Gentiles, even Noahides, who are not under the Mosaic Law, are hence are not eligible to take part in this vow. The reason this might be a problem is that:

Numbers 6:

13 And this is the law of the Nazirite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation:
14 And he shall offer his offering unto Ha-Shem, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings,

Typically, such offerings were only made by people under the Holy Mosaic Covenant, and hence not by Gentiles. Ignoring the fact of the absence of the Jewish Holy Temple for the moment, as Noahides are not under the sacrificial Torah Laws it may be argued that they can't bring forth their sacrifices, as the Jews can, and hence they cannot enter into this vow. This obstacle may be countered however in that, there are sacrifices rightly performed by "strangers" (the ger or "resident aliens):

Leviticus 22:18

Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto Ha-Shem for a burnt offering.

It is certainly easy to make the case that faithful Noahides, "those who worship the God Whose Temple is in Jerusalem," would qualify as ger tzadeq or "righteous Gentiles" considering that the ger toshav or resident aliens are allowed to sacrifice to Ha-Shem and to make vows. While they are not Jews, and typically not Judaeans, they do worship the God of Israel and therefore may enter into vows with HaShem as well as the children of Moses.

Therefore scripturally nothing about the Nazirite Vow itself would disqualify Noahides from participating in its blessings and responsibilities.

However, the Second Temple was destroyed in 70 CE and the Third has yet to be built as of the time of this writing (2002 CE). Without the Holy Temple of Jerusalem, few of the requisite sacrifices can be performed as directed in the Torah. Therefore no one, neither Jews nor Noahides (the ger tzaddiks) may undertake the Nazirite Vow as directed in the Torah.

This does not negate the spirit behind the Nazirite Vow however. It is the spirit of the Torah that Rebbe Yeshua stressed, not the details. Consider Jeremiah 6:
16 Thus saith Ha-Shem, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.
17 Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
18 Therefore hear, ye nations, and know, O congregation, what is among them.
19 Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it.
20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me.

As important as the Holy Temple was (and will be) it is not required to please Ha-Shem. Even when sacrifices were correctly offered, as we see from verses like this, Ha-Shem still may refuse our offerings if the key ingredient in all sacrifices is missing. What is this critical element without which Ha-Shem will reject sacrifices?:

Micah 6:6-8:

6. With what shall I come before Ha-Shem,
And bow myself before the high God?
Shall I come before Him with burnt offerings,
With calves a year old?

7. Will be pleased with thousands of rams,
Ten thousand rivers of oil?
Shall I give my firstborn for my transgression,
The fruit of my body for the sin of my soul?
8. He has shown you, O man, what is good;
And what Ha-Shem requires of you:
Only to do justly,
To love mercy,
And to walk humbly with your God.

There are several things we Noahides are not allowed to do according to the Torah, as well as many things we are required to do. Rebbe Yeshua stressed this essential element of divine service time and time again. Whether we are Jews or Noahides, what does Ha-Shem require of us? Only to do justly, to love mercy, and to walk humbly with our God in the light we have been given.

Part of being a Noahide or Noahide Nazarene then (as opposed to a non-observant Gentile), is the recognition of the unique place held by People Israel. We can and indeed should study the Torah and learn from its wisdom and apply its lessons to our lives. We are not to do this by mechanically obeying the letter of the Law, but by honoring its spirit. One of the things we learn in the Torah is the holiness related to the Nazirite Vow. Under the Vow, a person consecrates him/her self to Ha-Shem by meeting specific conditions. Through this added level of dedication and commitment to Ha-Shem, the person is blessed and comes into a deeper realization of the blessings stemming from the Noahide Covenant.

This is something greatly to be desired by Noahide Nazarenes! Therefore, by understanding the spirit of the Nazirite vow and agreeing to observe its righteous precepts, the Noahide Nazarene does a good thing. It can be argued that due to the absence of the sacrificial offering, the Noahide is not technically a Nazirite in the literal, historic sense of the term. Despite this, Noahides may still enter into a deeper relationship with Ha-Shem due to the commitment and added discipline of observing the heart of the Vow, the spirit of this level of dedication.

Rebbe Yeshua of Nazareth was very clear that Ha-Shem rejects the haughty and the religiously hypocritical (comp. Rev. 3:14-19). One should therefore never undertake this or any other sacred vow for the wrong reasons!

The Nazirite Vow

Nazir: Uncut Hair

The root word nazir denotes something that has been "set apart" or "separated," consecrated unto Ha-Shem. The consecrated uncut hair of the Nazirite is called "nazir" in the sense of a spiritual "crown" worn by those under the Vow and is considered a living, growing sacrifice to Ha-Shem.

Celibacy

According to the Talmud, one of the reasons a person becomes a Nazirite is to abstain from sexual temptation and to develop self-control to better serve Ha-Shem. Hence, among the vows of a Nazirite is celibacy. Many ancient sources maintain that celibacy promotes spiritual realization and improves focus during prayer, religious studies and states of spiritual ecstasy.

As a means of dedicating one's future family to Ha-Shem an engaged couple might undergo the Vow for the thirty days leading up to their wedding. Paul gives the following insightful comment to married couples:

I Corinthians 7:

1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

It is permissible for married couples, upon mutual agreement, to undertake the Nazirite vow for a set duration of time in order to give themselves over to prayer and fasting. Those engaging in such vows, following the spirit of the Vow rather than the letter, usually do not feel the need to shave their heads etc. Everything is to be done decently and in order as led by the Spirit. Such Nazirites do not enter into the Nazirite priesthood and determine for themselves how to practice their conviction. Nonetheless, during this time the couple lives as renounced as possible even though they may still go to the jobs, raise their children and so on. There are many uses for this Vow. At the heart of the Vow is one's desire to develop new intimacy with Ha-Shem, to know His will or to seek His mercy. Typically, each session of the Vow is for 30 days as described above. Paul warns couples not to exceed realistic durations of prayer, fasting, celibacy and renunciation lest it endanger the marriage.

Undertaking the Nazirite Vow as a way of Seeking Ha-Shem's blessing is surely an honorable motive for any Nazarene.

Humility

Another function of the Nazirite Vow is to promote humility and the appreciation of the goodness of Ha-Shem. As the Nazirite humbles him/herself, spiritual favors are often granted. One therefore may undertake the Vow as an avenue to spiritual purity, realization or development. One who feels his/her spiritual life to be stalled or who desires a greater spiritual reality and connection with Ha-Shem may opt to undertake the Nazirite Vow.

Priesthood

A layperson that undertakes the Nazirite Vow for purely spiritual reasons becomes as a priest of Ha-Shem according to Philo ((Philo 1, Legum Allegoriae 249). The High Priest of all Nazirites is Eternal Melchizedek. His priesthood is discussed elsewhere.

Special Blessings

Samson was given the boon of phenomenal strength during the Period of his Nazirite Separation. When his nazir was removed however so was his added strength:

Judges 16:17:

"... There hath not come a razor upon mine head; for I have been a Nazirite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man."

The diverse gifts of Ha-Shem are His to bestow as He sees fit. One who is specifically consecrated to God's service may receive special graces due to undergoing the Nazirite Vow. The graces are always to be used in His service to the betterment of others as led by the Holy Spirit of Ha-Shem.

Abstinence from Alcohol and Other Distractions

As Nazirites devote themselves strictly to the service of Ha-Shem, they shun all forms of personal enjoyment that might be distractions to their Vow. Things like alcohol, cigarettes, and drugs are therefore avoided by them. Television, computers, movies and such are likewise avoided unless they are related to one's service to Ha-Shem. The point or spirit behind such restrictions is the need for the Nazirite to remain focused on his/her service to Ha-Shem. Anything that distracts from this is to be avoided.

Vegetarianism

While under the Nazirite, the person must avoid all contact with corpses. This would include eating animal corpses or foods that contain such. Hence, Nazirites should maintain a vegan (or at least a vegetarian) diet for the duration of the Vow.

Making the Vow

At the time of making one's Nazirite Vow to Ha-Shem, it is good to include one's reasons for undertaking the Period of Separation and the duration of the vow if known. A "perpetual vow" is generally best not described as lasting for the remainder of one's life, but until such time as one feels led by Ha-Shem to forego it. We see from the case of Samson that a vow made to Ha-Shem is not wisely broken. One usually vows to serve as a Nazirite for a period of one month at a time. For instance, the first Shabbat of the month may be set aside as a time to either end or extend one's Vow for another month. Such an intention should be clearly stated in the Vow.

Numbers 6:

1 And Ha-Shem spoke unto Moses, saying:
2 Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto Ha-Shem...

The beginning of the Nazirite Vow requires the candidate to make a clear verbal Vow unto Ha-Shem. We don't have a traditional formal vow, however this is just as well. Verbally stating one's intention is more spiritually powerful anyway. Remember, in all things it is the intent of the heart that Ha-Shem is looking for and not some ritualized statement. Read over the requirements that follow, and then make your vow to Ha-Shem, specifying what you intend to do in detail, as you feel led by the Spirit.

Renunciation of Society

The Way of the Nazirite is typically a solitary one, though one need not be a hermit to fulfill it. The root word nazir refers to something that has been set apart or separated, consecrated unto Ha-Shem and His service. So whether alone or with others, the Nazirite is always renounced and alone with Ha-Shem. He/she accepts no responsibilities and places no demands on others. He/she is given to spiritual contemplation and reflection. For this reason, it is very difficult if not impossible to undertake the vow while maintaining secular employment and satisfying other worldly affairs. Indeed, such would seem impossibility. As our Rebbe advised, "either we will cling to the one and despise the other, or else we will despise the one and hold to the other." It is most difficult to serve both Ha-Shem and mammon (secular affairs).

Entering into the Nazirite Vow

As discussed above, it is preferable to undertake the Nazirite Vow in the presence of others at a Noahide Nazarene shul or meeting place, or in the presence of spiritually supportive friends if this is not available. Under the direction of Noahide Nazarene elders and before the congregation would be ideal. One can however take the Vow before Ha-Shem alone as well however. At its heart, the vow is a private matter between the candidate and Ha-Shem. The following are the specific requirements on Nazirites:

Numbers 6:

3 ... he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.
4 All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone.

Thus, any products containing grapes or grape extracts are specifically forbidden to the Nazirite. In the case of Samson's Nazirite vow all "strong drink" was prohibited as well (Judges 13:7). One will therefore wish to add abstention from all intoxicants to embrace the spirit of this command rather than cling to the letter of observance only. This will include intoxicants such as caffeine, tobacco, illegal drugs and so on. When making one's vow to Ha-Shem one does well to specify which areas of abstention one will observe. The greater the degree of abstinence one observes the better. We also know that at the conclusion of the Vow donations "according to one's ability" are prescribed. In the same spirit, one can include other areas of abstention not specifically required. In addition to grape products, all intended abstentions should be stated in one's vow. There's no point mentioning unrelated categories. For instance, one who smokes cigarettes would mention his/her abstention from them while a non-smoker would not. One does not abstain from something not partaken.

The Nazirite Vow, as presented in the Tanakh, is explained to Observant Judaeans, so it is naturally assumed the Torah's kosher laws will be honored during the duration of the Vow. Noahides are not required to fulfill the Mosaic Law under normal circumstances, as we are not under the Law but under grace (and the Seven Noahide Commandments. However, Samson's mother was specifically told to eat no unclean thing while the child, a Nazirite from her womb, was within her. Hence, those Noahides who undertake the Nazirite Vow will doubtless wish to observe all the laws of kashrut (the kosher dietary requirements), during their period of separation unto Ha-Shem. Before one begins the Vow therefore, one should understand these requirements.
5: All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto Ha-Shem, he shall be holy, he shall let the locks of the hair of his head grow long.

Just prior to making the vow, the Nazirite's head is to be shaved completely and anointed with holy oil. It is essential that no hair remain on the head. As a sign of one's righteous intentions, it is preferable that the candidate's head be shaven by a Noahide elder, brother or sister if possible, but again, this is not required. One may go to a commercial barbershop to be shaved if other options are not available (the oiling of the head should be done elsewhere). The shorn pre-vow hair should be saved and disposed of thusly: "And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings." As burnt sacrifices are no longer possible, it is acceptable to make a fire and toss the hair into it in a respectful manner, giving praise to the name of Ha-Shem.

It is good to make one's Nazirite Vow as soon after being shaved as possible, in front of the Noahide Nazarene congregation is best if possible. Both male and female Nazirites are required to shave the head completely as a sign of their acceptance of the Holy Vow. As for the beard, there are no specific commands concerning it. However, most Noahides will probably honor the Tanakh's injunction against shaving the face in general and leave it uncut. For Noahides, this is optional:

Leviticus 19:27:

"Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard."

During the duration of the Vow, shaving the face or other body parts is obviously prohibited.

Numbers 6:

6: All the days that he consecrateth himself unto Ha-Shem he shall not come near to a dead body.
7: He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto Elohiym is upon his head.
8: All the days of his Naziriteship he is holy unto Ha-Shem.
9: And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

Two points here: Avoiding contact with the dead is clearly stated in the text and so does not require comment. Verse eight reminds us that during the days of one's Vow one is in a special relationship with Ha-Shem. During the term one is especially holy or consecrated unto Ha-Shem. The mitzvahs or good works one does during these days are multiplied to the Nazirite's credit. In the same way, the Nazirite's prayers are more readily answered and so this is a very good time to spend extra time in prayer and meditation. However, the same is true of the evils that may be done. In every day life, one may make certain allowances, however during the term of the Vow purity of thought and deed is especially important. One needs to be conscious of one's position as a Nazirite at all times lest the good one intends produces an evil one does not.

Due to their special relationship with Ha-Shem, Nazarenes and others may request beneficial prayers on their behalf. While the Nazirite requires nothing from anyone, those who contribute funds, foods, clothing, etc. to the Nazirite receive blessings from Ha-Shem. As Rebbe Yeshua explained, "Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." (Matt. 25:40).

Numbers 6:

10: And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting.
11: And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day.
12: And he shall consecrate unto Ha-Shem the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled.

Here we face the sorrow of the absence of the Holy Temple. As it is not possible to meet these requirements today, it is suggested that if one's time of consecration is violated as described above, one should donate to the poor, as one is able, and undertake a fast to begin immediately upon realizing one's contamination. This fast may last from one to seven days, the longer the better in most cases. On the eighth day after the defilement, one's head should be shaven as before, the hair disposed of as described below, and the same vow, for the full period as before, should be taken up again and fulfilled properly. As the sun sets at the beginning of the eighth day after defilement, the Nazirite is considered clean as though the interruption had never happened.
13: And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall bring it unto the door of the tent of meeting;
14: and he shall present his offering unto Ha-Shem, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings,
15: and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings.
16: And the priest shall bring them before Ha-Shem, and shall offer his sin-offering, and his burnt-offering.
17: And he shall offer the ram for a sacrifice of peace-offerings unto Ha-Shem, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof.

Upon the successful completion of the Vow it is right to honor the goodness of Ha-Shem's empowering of the person with a celebration because without Ha-Shem one could not have fulfilled the Vow. Such a celebration can include Noahide brothers and sisters, family and friends. As this is a holy thanksgiving, one wants to make sure that Ha-Shem is the Guest of Honor! The details of the celebration can be left to those involved. It can be a formal affair or a friendly potluck. There are other options for those who don't have a spiritual community, and in this Dark Age we must often serve Ha-Shem alone. The important thing is to honor the fulfillment of the Vow and give thanks to Ha-Shem.
18: And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings.
19: And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head.
20: And the priest shall wave them for a wave-offering before HaShem; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine.

At the end of this celebration the Nazirite's head is again shaved. This time however, the nazir is holy, consecrated to Ha-Shem, and so must be handled with great care and respect. As it is cut, the hair should be carefully kept together and placed in a container. As before, no hair should remain on the head. Since the Nazirite is not currently able to offer Temple sacrifices to Ha-Shem, there is some question about what should be done with the nazir. Some feel that a fire should be built and the hair should be sprinkled into the flames as before. Another option is to make a large round piece of unleavened bread into which the hair can be folded, and then be placed in the fire. Others believe that the hair should be buried or that the hair should be saved by the Nazirite in a special container as a remembrance of the Vow. I think it would be unwise to save the hair because undue attention may be placed on maintaining it and memorializing the completion of the Vow. In a sense, the nazir could, become an inadvertent idol. Also, because the nazir now belongs to Ha-Shem rather than to the Nazirite, it should not remain in his/her keeping. To keep it, under any circumstances, therefore does not seem appropriate. I believe that placing the consecrated hair into a fire using matzoth or bread to contain it is the most appropriate, although it's important to understand that the fire is not intended to be an alter and the rite, however it is played out, is merely symbolic. Another conflicting view is that head of one who has fulfilled one's vow need not be shaved at all. The individual Nazirite in concert with his/her spiritual elders should decide the course to take and follow that course in faith.
21: This is the law of the Nazirite who voweth, and of his offering unto Ha-Shem for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship.

Another activity that the post-Nazirite might consider is the giving of gifts. According to his or her means, donating to one's shul or meetinghouse, or to the poor, giving to a worthy cause; giving gifts is an appropriate way to show thanksgiving to Ha-Shem. Such mitzvahs are optional, but surely pleasing to our God.
22: And Ha-Shem spoke unto Moses, saying:
23: 'Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel; ye shall say unto them:
24: Ha-Shem bless thee, and keep thee;
25: Ha-Shem make His face to shine upon thee, and be gracious unto thee;
26: Ha-Shem lift up His countenance upon thee, and give thee peace.
27: So shall they put My name upon the children of Israel, and I will bless them.'

As stated above, there are no set formulae to be observed. Following is an example only: If one is a member of a supportive shul or similar group, the elders or other Noahides may pronounce these blessings on the Nazirite. In the absence of this, one may proclaim them aloud before Ha-Shem asking that His blessings be bestowed upon. This is part of the celebration described above. The bestowal of these blessings can be part of a great worship time exalting the glory and mercy of Ha-Shem.

Following is a possible prayer one might make to Ha-Shem when beginning ones period of separation:
"Ha-Shem my Elohiym, this day I undertake the vow of a Nazirite to the best of my ability for Your pleasure and I ask that You would bless my intention, empower my faithful observance and receive my Vow unto Yourself.
I make this vow for Your pleasure, always dependant on Your mercy to fulfill it. I am lead to undertake this vow because of my desire to draw ever closer to you [or, "in hopes that You will bless my upcoming marriage" or so on].
In the presence of my brothers and sisters [if present], my ancestors and the assembled angles I vow the following pledge to You:
From this moment until [state the duration of the Vow] I will abstain from all grape products. I will observe the principles of celibacy. I will abstain from all intoxicants including [list them: caffeine etc.]. I will shun all contact with the dead and my life will be as a living sacrifice unto You. As a living sacrifice unto You, I am now under this vow. I will neither cut nor trim the hair of my body. The hair of my head will be a nazir or crown for Your holiness. Neither will I cut nor trim my beard, for the duration of my separation unto You as a Nazirite. When my time of separation is completed, I will surrender my consecrated nazir unto You, most Holy Ha-Shem."

If one is assisted in this celebration, such may anoint the head of the Nazirite with holy oil, lay hands upon the person and pronounce:
"May Ha-Shem bless you, and keep you;
May Ha-Shem make His face to shine upon you, and be gracious unto you;
May Ha-Shem lift up His countenance upon you; and give you peace."

If one is alone with Ha-Shem one may pronounce:
"As Your Holy Torah says: "And Ha-Shem spoke unto Moses, saying:
'Speak unto Aaron and unto his sons, saying, In this manner, you will bless the descendants of Israel; you will say to them:
May Ha-Shem bless you, and keep you;
May Ha-Shem make His face to shine upon you, and be gracious unto you;
May Ha-Shem lift up His countenance upon you, and give you peace.
So shall they put My name upon the children of Israel, and I will bless them.'
Please bless Your servant now.

After such a pronouncement, when everything else is completed, the nazir is shaved completely and offered to Ha-Shem. The beard is not included and is not shaved at this time, if at all.

Once the offering of the nazir is made, the post-Nazirite takes a glass of wine, raises it toward the heavens and loudly and joyously proclaims "To Life!" and drinks the wine. If the Noahide is averse to the drinking of alcohol any grape based drink may be imbibed as it is never required to break a right principle in the service of Ha-Shem.

Thus ends the person's obligations under the holy Nazirite Vow of Nazirite Separation.

This has been a basic summary of our Noahide Nazarene beliefs concerning the Nazirite Vow. More information is available in the other articles on this web site and this article will be updated from time to time.

Do be aware: there is no official body that speaks for Noahide Nazarenes (nor for Noahides in general). There are various groups trying to establish themselves as such, however each of us must prayerfully study to show ourselves approved unto Ha-Shem and walk this Noahide Nazarene Way as we are led.

Bamidbar 5 in the 1917 JPS

(JEWISH PUBLICATION SOCIETY BIBLE).
1: And HaShem spoke unto Moses, saying:
2: Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto HaShem,
3: he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.
4: All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone.
5: All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto HaShem, he shall be holy, he shall let the locks of the hair of his head grow long.
6: All the days that he consecrateth himself unto HaShem he shall not come near to a dead body.
7: He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto G-d is upon his head.
8: All the days of his Naziriteship he is holy unto HaShem.
9: And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.
10: And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting.
11: And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day.
12: And he shall consecrate unto HaShem the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled.
13: And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall bring it unto the door of the tent of meeting;
14: and he shall present his offering unto HaShem, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings,
15: and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings.
16: And the priest shall bring them before HaShem, and shall offer his sin-offering, and his burnt-offering.
17: And he shall offer the ram for a sacrifice of peace-offerings unto HaShem, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof.
18: And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings.
19: And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head.
20: And the priest shall wave them for a wave-offering before HaShem; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine.
21: This is the law of the Nazirite who voweth, and of his offering unto HaShem for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship.
22: And HaShem spoke unto Moses, saying:
23: 'Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel; ye shall say unto them:
24: HaShem bless thee, and keep thee;
25: HaShem make His face to shine upon thee, and be gracious unto thee;
26: HaShem lift up His countenance upon thee, and give thee peace.
27: So shall they put My name upon the children of Israel, and I will bless them.'