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Not to be confused with Nazarene.

A nazirite or nazarite, (in Hebrew: נזיר, nazir), refers to a Jew who took the ascetic vow described in Numbers 6:1-21. PLEASE TAKE NOTE************ Ascetic redirects here You might also be looking for Acetic acid. The term "nazirite" comes from the Hebrew word nazir meaning "consecrated" or "separated". [1] This vow required the man or woman to:

After following these requirements for a designated period of time (which would be specified in the individual's vow, and not to be less than 30 days), the person would immerse in a Mikvah and make three offerings, a lamb as a burnt offering (olah), a ewe as a sin-offering (hatat), and a ram as a peace offering (shelamim), in addition to a basket of unleavened bread, grain offerings and drink offerings, which accompanied the peace offering. Wine is an Alcoholic beverage made from the fermentation of Grape juice Vinegar is an acidic liquid processed from the Fermentation of Ethanol in a process that yields its key ingredient Acetic acid (also called ethanoic acid For the Tokyo University supercomputer see Gravity Pipe. GRAPE, or GRA phics P rogramming E nvironment is Raisins are dried Grapes They are produced in many regions of the world such as the United States, Australia, Chile, In Chemistry, an alcohol is any Organic compound in which a Hydroxyl group ( - O[[hydrogen H]]) is bound to a Carbon Mikvah (or mikveh) ( plural mikva'ot or mikves) is a ritual bath designed for the purpose of ritual immersion in Judaism. Korban ( Hebrew: "sacrifice" קרבן (plural Korbanot קרבנות in Judaism, is the term for a variety of sacrificial offerings A holocaust is a religious Animal sacrifice that is completely consumed by fire A sin offering ( Hebrew: hattath) is a type of Biblical sacrifice, specifically a sacrifice made for the Atonement of an unintentional Sin A slaughter offering ( Hebrew: Zevaḥ) is a type of Biblical sacrifice, specifically the slaughter of an animal for the purpose of a feast or a meal

The nazirite is described as being "holy unto the LORD" (Numbers 6:8), yet at the same time must bring a sin offering. In Judaism, the name of God is more than a distinguishing title This contradiction has led to divergent approaches to the nazirite in the Talmud, and later authorities. The Talmud ( Hebrew: he תַּלְמוּד is a record of Rabbinic discussions pertaining to Jewish law, ethics, customs and history

Contents

Laws of the nazirite

Halakha (Jewish Law) has a rich tradition on the laws of the nazirite. Halakha ( הלכה; alternative transliterations include Halocho and Halacha) is the collective body of Jewish Religious law These laws were first recorded in the Mishna, and Talmud in tractate Nazir. The Mishnah or Mishna (he משנה "repetition" from the verb shanah he שנה or "to study and review" is a major work of Rabbinic Judaism The Talmud ( Hebrew: he תַּלְמוּד is a record of Rabbinic discussions pertaining to Jewish law, ethics, customs and history Nazir (נזיר is a treatise of the Mishnah and the Tosefta and in both Talmuds, devoted chiefly to a discussion of the laws of the Nazirite They were later codified by Maimonides in the Mishneh Torah Hafla'ah, Nazir. Moses Maimonides ( March 30 1135 – December 13 1204) also known as the Rambam, was a Rabbi, Physician, and The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law From the perspective of Orthodox Judaism these laws are not a historical curiosity but can be practiced even today. Orthodox Judaism is the formulation of Judaism that adheres to a relatively strict interpretation and application of the laws and ethics first canonized However, since there is now no temple in Jerusalem to complete the vow, and any vow would be permanent, modern rabbinical authorities strongly discourage the practice to the point where it is almost unheard today. Etymology The Hebrew name given in Scripture for the building is Beit HaMikdash or "The Holy House" and only the Temple in Jerusalem is referred to by this name [2]

General laws

As a vow

All the laws of vows in general apply also to the nazirite vow. As by other vows, a father has the ability to annul the nazirite vow of his young daughter, and a husband has the ability to annul a vow by his wife, when they first hear about it (Numbers 30). [3] Likewise all of the laws related to intent and conditional vows apply also to nazirite vows.

Types of nazirites

In general there are three types of nazirites:

Each one of these has slightly different laws. Samson, Shimshon ( Hebrew: שמשון, Standard Šimšon Tiberian Šimšôn; meaning For example, a permanent nazirite is allowed to cut his hair once a year if the hair is bothersome. A Samson-like nazirite is a permanent nazirite and is not enjoined to avoid corpses. These types of nazirites have no source in the Bible but are known through tradition. [4]

A person can become a nazirite whether or not the Temple in Jerusalem is standing. Etymology The Hebrew name given in Scripture for the building is Beit HaMikdash or "The Holy House" and only the Temple in Jerusalem is referred to by this name However, lacking the temple there is no way to bring the offerings that end the nazirite period. As such the person would de facto be a permanent nazirite. [5]

Redoing the nazirism

If a nazirite fails in fulfilling these three obligations there may be consequences. All or part of the person's time as a nazirite may need to be repeated. Furthermore, the person may be obligated to bring sacrifices, and, in certain circumstances, suffer a penalty of lashes.

Whether a nazirite has to repeat time as a nazirite depends on what part of the nazirite vow was transgressed. A nazirite who becomes defiled by a corpse is obligated to start the entire nazirite period over again. In the Mishna, Queen Helena vowed to be a nazirite for seven years, but became defiled twice near the end of her nazirite period, forcing her to start over. The Mishnah or Mishna (he משנה "repetition" from the verb shanah he שנה or "to study and review" is a major work of Rabbinic Judaism She was a nazirite for a total of 21 years. [6] Nazirites who shave their hair are obligated to redo the last 30 days of the nazirite period. However, if the nazirite drinks wine, the nazirite period continues as normal. [7]

Becoming a nazirite

A Jewish[8] man or woman can only become a nazirite by an intentional verbal declaration. [9] This declaration can be in any language, and can be something as minor as saying "me too" as a nazirite passes by. [10]

A person can specify the duration for any amount of days greater than or equal to 30 days. If a person does not specify, or specifies a time less than 30 days, the vow is for 30 days. [11] A person who says "I am a nazirite forever" or "I am a nazirite for all my life" is a permanent nazirite and slightly different laws apply. Likewise if a person says "I am a nazirite like Samson," the laws of a Samson-like nazirite apply. However if a person says that he is a nazirite for a thousand years, he is a regular nazirite.

A father, but not a mother, can declare his son, but not his daughter, a nazirite. However the child or any close family member has a right to refuse this status. [12]

Being a nazirite

This vow required the man or woman to observe the following:

It is also forbidden for the nazirite to have grape, or grape derivatives even if they are not alcoholic. According to Rabbinical interpretation there is no prohibition for the nazirite to drink alcoholic beverages not derived from grapes. [13] According to non-Rabbinical interpretation, a Nazirite is forbidden to consume any alcohol, and vinegar from such alcohol, regardless of its source. The laws of wine or grapes mixing in other food is similar to other dietary laws that apply to all Jews. Kashrut (also kashruth or kashrus, he כַּשְׁרוּת refers to Jewish dietary laws. [14]

A nazirite can groom his hair with his hand or scratch his head and needn’t be concerned if some hair falls out. However a nazirite cannot comb his hair since it is a near certainty to pull out some hair. A nazirite is not allowed to use a chemical depilatory that will remove hair. A chemical depilatory is a Cosmetic preparation used to remove the Hair from the Skin on the Human body [15] A nazirite that recovers from Tzaraath, a skin disease described in Leviticus 14, is obligated to cut his hair despite being a nazirite. Tzaraath ( Hebrew צרעת and numerous variants of English Transliteration, including tzaraas, tzaraat, tsaraas and Dermatology (from Greek grc δέρμα derma, "skin" and grc -λογία -logia) is a branch of Medicine dealing with

The nazirite (except for a Samson-like nazirite as stated above) will become ritually impure by proximity to a dead body. Causes include being under the same roof as a corpse. However a nazirite can contract other kinds of ritual impurity. A nazirite that finds an unburied corpse is obligated to bury it, even though he will become defiled in the process. [16]

Ending of the nazirite period

At the end of the nazirite period the nazirite brings three sacrifices in the Temple in Jerusalem. Korban ( Hebrew: "sacrifice" קרבן (plural Korbanot קרבנות in Judaism, is the term for a variety of sacrificial offerings Etymology The Hebrew name given in Scripture for the building is Beit HaMikdash or "The Holy House" and only the Temple in Jerusalem is referred to by this name The first is a ewe for a chatat (sin offering), the second is lamb for an olah (elevation offering), and finally a ram as a shelamim (peace offering) along with a basket of matzah and their grain and drink offerings. [17] After bringing the sacrifices the nazirite shaves his or her head in the outer courtyard of the Temple.

Attitudes toward nazirites

The nazirite is called "holy unto the Lord" (Numbers 6:8), but at the same time must bring a sin-offering (Numbers 6:11) and his sins are explicitly referred to ("and make atonement for that which he sinned"). This apparent contradiction, pointed out in the Babylonian Talmud, lead to two divergent views. The Talmud ( Hebrew: he תַּלְמוּד is a record of Rabbinic discussions pertaining to Jewish law, ethics, customs and history Samuel and Rabbi Eliezer Hakappar, focusing on the sin-offering of the nazirite, regarded nazirites, as well as anyone who fasted when not obligated to or took any vow whatsoever, as a sinner. Samuel of Nehardea or Samuel bar Abba ( Hebrew: שמואל) was a Jewish Talmudist who lived in Babylonia, known as an Rabbi (pronunciation, although in English usually) in Judaism, means a religious ‘teacher’ or more literally ‘my great one’ when addressing any master A different Rabbi Eliezer argues that the nazirite is indeed holy and the sin referred to in the verse applies only to a nazirite who became ritually defiled. [18]

Simeon the Just was opposed to the nazirite vow and ate of the sacrifice offered by a nazirite on only a single occasion. Simeon the Just ( Hebrew: שמעון הצדיק) (or Shimon HaTzaddik or Shimon the Pious or Simeon the Righteous Korban ( Hebrew: "sacrifice" קרבן (plural Korbanot קרבנות in Judaism, is the term for a variety of sacrificial offerings Once a youth with flowing hair came to him and wished to have his head shorn. When asked his motive, the youth replied that he had seen his own face reflected in a spring and it had pleased him so that he feared lest his beauty might become an idol to him. He therefore wished to offer up his hair to God, and Simeon then partook of the sin-offering which he brought. A sin offering ( Hebrew: hattath) is a type of Biblical sacrifice, specifically a sacrifice made for the Atonement of an unintentional Sin [19]

Maimonides, following the view of Rabbi Eliezer Hakappar, calls a nazirite a sinner, explaining that a person should always be moderate in his actions and not be to any extreme. Moses Maimonides ( March 30 1135 – December 13 1204) also known as the Rambam, was a Rabbi, Physician, and [20] Nevertheless he does point out that a nazirite can be evil or righteous depending on the circumstances. [21]

Nahmanides, in his commentary on the Torah, sides with Samuel and Rabbi Eliezer. Nahmanides (1194 &ndash c 1270 was a Catalan Rabbi, philosopher, Physician, Kabbalist and biblical commentator. term " Torah " ( Hebrew: תּוֹרָה "teaching" or "instruction" sometimes translated as "Law" most commonly refers to Samuel of Nehardea or Samuel bar Abba ( Hebrew: שמואל) was a Jewish Talmudist who lived in Babylonia, known as an He explains that ideally the person should be a nazirite his whole life. Therefore ceasing to be nazirite requires a sin-offering.

Many later opinions compromise between these views and explain that a nazirite is both good and bad. [22]

Nazirites in history

Nazirite vows in the Hebrew Bible

Two examples of Nazirites in the Hebrew Bible are Samson (Judges 13:5), and Samuel (1 Samuel 1:11). The term Hebrew Bible is a generic reference to those books of the Bible originally written in Biblical Hebrew (and the related Biblical Aramaic Samson, Shimshon ( Hebrew: שמשון, Standard Šimšon Tiberian Šimšôn; meaning A judge, or justice, is an Official who presides over a Court of law Samuel ( Hebrew: שְׁמוּאֵל, Standard Šəmuʼel Tiberian Šəmûʼēl) is an important The Books of Samuel ( Hebrew: Sefer Sh'muel ספר שמואל are part of the Tanakh (part of Judaism 's Hebrew Bible) and also of In both cases, their mothers made the vows before they were born, which required them to live an ascetic life, yet in return they received extraordinary gifts: Samson possessed strength and ability in physical battle, while Samuel was a prophet. In Religion, a prophet (or prophetess) is a person who has encountered the Supernatural or the divine and serves as an intermediary

Samson appears to break his vows, by touching a dead body (Judges 14:8-9) and drinking wine (he holds a משׁתה, "drinking party", in Judges 14:10). Goswell suggests that "we cannot understand the career and failings of Samson without attention to his Nazirite status. "[23]

6. Judaica Press is an Orthodox Jewish Publishing house founded in New York City in 1963 by S And the woman came and said to her husband, saying, "A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome; and I did not ask him from where he was and his name he did not tell me.
7. And he said to me, 'Behold, you shall conceive and bear a son; and now do not drink wine and strong drink, and do not eat any unclean (thing), for a nazirite to God shall the lad be, from the womb until the day of his death. '
11. Judaica Press is an Orthodox Jewish Publishing house founded in New York City in 1963 by S And I raised up some of your sons as prophets and some of your young men as nazirites; is this not so, O children of Israel? says the Lord.
12. And you gave the nazirites to drink wine, and you commanded the prophets saying, "Do not prophesy. "

Nazirite vows in the intertestamentary period

This vow was observed into the intertestamentary period. 1 Maccabees 3:49 mentions men who had ended their nazirite vows, an example dated to about 166 BCE. 1 Maccabees is a deuterocanonical book written by a Jewish author after the restoration of an independent Jewish kingdom probably about 100 BC. Josephus mentions a number of people who had taken the vow, such as his tutor Banns (Antiquities 20. Josephus (AD 37 – c 100 also known as Yosef Ben Matityahu (Joseph son of Matthias and after he became a Roman citizen, as Titus Flavius Josephus 6), and Gamaliel records in the Mishna how the father of Rabbi Chenena made a lifetime nazirite vow before him (Nazir 29b). This article is about Gamaliel the Elder For other individuals and uses see Gamaliel (disambiguation Gamaliel the Elder (gəmā'lēəl or The Mishnah or Mishna (he משנה "repetition" from the verb shanah he שנה or "to study and review" is a major work of Rabbinic Judaism

Nazirites in the New Testament

See also: Historical Jesus

The practice of a nazirite vow is part of the ambiguity of the Greek term "Nazarene"[24] that appears in the New Testament; the sacrifice of a lamb and the offering of bread does suggest a relationship with Christian symbolism (then again, these are the two most frequent offerings prescribed in Leviticus, so no definitive conclusions can be drawn). The historical Jesus is Jesus of Nazareth as reconstructed by historians using Historical methods These historical methods use critical Not to be confused with Nasoraeans The Nazarene sect ( Ναζωραίων from Hebrew נזרים) were an early Leviticus (from Greek Λευιτικός, "relating to the Levites " While a saying in (Matthew 11:18-19 and Luke 7:33-35) attributed to Jesus makes it doubtful that he, reported to be "a winebibber", was a nazirite during his ministry, the verse ends with the curious statement, "But wisdom is justified of all her children". Jesus of Nazareth (7–2 BC / BCE —26–36 AD / CE) The advocation of the ritual consumption of wine as part of the Eucharist, the tevilah in Mark 14:22-25 indicated he kept this aspect of the nazirite vow when Jesus said, "Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. The Eucharist, also called Holy Communion or Lord's Supper and other names is a Christian Sacrament by which in a common interpretation those Mikvah (or mikveh) ( plural mikva'ot or mikves) is a ritual bath designed for the purpose of ritual immersion in Judaism. " The ritual with which Jesus commenced his ministry (recorded via Greek as "Baptism") and his vow in Mark 14:25 and Luke 22:15-18 at the end of his ministry, do respectively reflect the final and initial steps (purification by immersion in water and abstaining from wine) inherent in a nazirite vow. In the Synoptic gospels, Jesus is baptised by John the Baptist.

Luke the Evangelist clearly was aware that wine was forbidden in ascetic practice, for the angel Luke 1:13-15 that announces the birth of John the Baptist foretells that "he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb", in other words, a nazirite from birth, the implication being that John had taken a lifelong nazirite vow. Luke the Evangelist ( Hebrew: לוּקָֻא Greek: Loukás) was an early Christian leader who is said by tradition to be the author of Saint John the Baptist ( heb. Jochanan ben Sacharja, arab. يحيى Yaḥyā or يوحنا Yūḥanna, aram. [25]

Acts of the Apostles is also attributed to Luke and in Acts 18:18, Paul cut off his hair because of a vow he had taken[26], St. The Acts of the Apostles is a book of the Bible, which now stands fifth in the New Testament. Paul the apostle (שאול התרסי Šaʾul HaTarsi, meaning " Saul of Tarsus " Σαούλ Saul and Σαῦλος Saulos and James the Less, Bishop of Jerusalem, was a Nazarite, and performed with rigorous exactness all the ascetic practices enjoined by that rule of life. "</ref> and in Acts 21:20-24 Paul was advised to avoid the hostility of the "Jews there are which believe" (believe in Jesus, i. e. the Jewish Christians) in Jerusalem who had heard Paul taught against the law by purifying himself and accompanying four men to the temple who had taken nazaritic vows[27] (so that he might appear "orderly"[28]), a stratagem that only delayed the inevitable mob assault on him. Jewish Christians (sometimes called also "Hebrew Christians" or "Christian Jews") is a term which can have two meanings a historical one and a Jerusalem (יְרוּשָׁלַיִם, he-Latn Yerushaláyim; Arabic: ar القُدس, ar-Latn al-Quds) is the For the term in politics describing socialist movements see Autonomism Antinomianism (from the Greek ἀντί, "against" This event brought about the accusation in Acts 24:5-18 that Paul was the "ringleader of the sect of the Nazarenes", and thus provides further verification that the term Nazarene was a mistranslation of the term Nazirite.

What is curious is that Luke does not here mention the apostle James the Just as taking nazirite vows, although later Christian historians (e. Saint James the Just ( Hebrew: יעקב or Jacob ( Greek Iάκωβος (died 62AD also known as James of Jerusalem, James Adelphotheos g. Epiphanius Panarion 29. Epiphanius (ca 310&ndash320 &ndash 403 was bishop of Salamis and metropolitan of Cyprus at the end of the 4th century AD 4) believed he had, and the vow of a nazirite would explain the asceticism Eusebius of Caesarea ascribed to James (Historia Ecclesiastica 2. 23), an asceticism that gave James the title "James the Just".

Appeal has been made to "nazirite" rather than "of Nazareth" or "the Nazarene" for the origin of these Hebrew/Aramaic epithets for Jesus. This conclusion is based in part on the prophecy in Matthew 2:23 that says of Jesus, "And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. " It is doubtful that the prophets had actually said 'Nazarene', rather than 'Nazirite', because reference bibles state that the prophecy cited in Matt. 2:23 is in reference to Judges 13:5-7 concerning Samson's description as "a Nazirite to God from the womb to the day of his death". In addition, there is no word translated ‘Nazarene’ or any reference to a city of 'Nazareth' in the Hebrew Scriptures (Old Testament). Furthermore, although Luke 1:13-15 describes John the Baptist as a Nazirite from birth, John implied that Jesus was holier than he in Matthew 3:13-15, which says, "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him". Thus Jesus was baptized, immersion in water being a fulfillment of the nazirite vow.

Nazirites in the modern State of Israel

Main article: David Cohen (Rabbi)

Rabbi David Cohen (1887–1972) was a nazirite. Rabbi David Cohen (1887 – 1972 (also known as “Rav Ha-Nazir” The Nazirite Rabbi) was a Rabbi, Talmudist Philosopher, and Rabbi David Cohen (1887 – 1972 (also known as “Rav Ha-Nazir” The Nazirite Rabbi) was a Rabbi, Talmudist Philosopher, and

See also

References

  1. ^ Alternatively "crowned", see Abraham ibn Ezra's biblical commentary
  2. ^ Hecht, Mendy. Naso or Nasso (נשא — Hebrew for "lift up” the sixth word and the first distinctive word in the parshah is the 35th Weekly Torah portion Nazir (נזיר is a treatise of the Mishnah and the Tosefta and in both Talmuds, devoted chiefly to a discussion of the laws of the Nazirite Rechabites - the descendants of Rechab through Jonadab or Jehonadab. The purposeful production of Alcoholic beverages is common in many cultures and often reflects their cultural and religious peculiarities as much as their geographical and sociological Biblical law in Christianity generally refers to a discussion as to what and how the biblical law applies in a Christian context. Abraham ben Meir ibn Ezra ( Hebrew: אברהם אבן עזרא or ראב"ע, also known as Abenezra) (1092 or 1093–1167 was one of the What is a nazir?. Ask Moses. Retrieved on 2007-08-09. Year 2007 ( MMVII) was a Common year starting on Monday of the Gregorian calendar in the 21st century. Events 48 BC - Caesar's civil war: Battle of Pharsalus - Julius Caesar decisively defeats Pompey at Pharsalus
  3. ^ Mishneh Torah Hafla'ah, Nazir 2:16
  4. ^ Mishneh Torah 3:13
  5. ^ Mishneh Torah 2:20-23
  6. ^ Alternatively for a total of 14 years—see Mishna tractate "Nazir" 3:5
  7. ^ Mishneh Torah 6:1-3;Mishna Tractate "Nazir" 6:5
  8. ^ Mishneh Torah 2:16
  9. ^ Mishneh Torah 1:5
  10. ^ Mishneh Torah 1:6
  11. ^ Mishneh Torah 3:1,2
  12. ^ Mishneh Torah 2:14-15
  13. ^ Mishneh Torah 5:1-3
  14. ^ Mishneh Torah 5:7
  15. ^ However no lashes are incurred Mishneh Torah 5:14
  16. ^ Mishneh Torah 7:14
  17. ^ Mishneh Torah 8:1-3
  18. ^ Talmud Taanis 11a
  19. ^ Nazir 4b, Nedarim 9b, Yerushalmi Nedarim 35d; Tosefta Nazir 4; Yerushalmi Nazir 1:7
  20. ^ Mishneh Torah Maadah, Deot 3:1-4; See also Maimonides Introduction to Pirke Avot in his commentary on the Mishna
  21. ^ Mishneh Torah Haphlah, Nazir 10:21
  22. ^ Talmud, Taanis 11a Tosafot "Samuel says. The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishnah or Mishna (he משנה "repetition" from the verb shanah he שנה or "to study and review" is a major work of Rabbinic Judaism The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishnah or Mishna (he משנה "repetition" from the verb shanah he שנה or "to study and review" is a major work of Rabbinic Judaism The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Talmud ( Hebrew: he תַּלְמוּד is a record of Rabbinic discussions pertaining to Jewish law, ethics, customs and history The Jerusalem Talmud or Talmud Yerushalmi (תַּלְמוּד יְרוּשָׁלְמִי often the Yerushalmi for short is a collection The Jerusalem Talmud or Talmud Yerushalmi (תַּלְמוּד יְרוּשָׁלְמִי often the Yerushalmi for short is a collection The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law Pirkei Avot / Ovos (Ethics of the Fathers פרקי אבות is a tractate of the Mishna composed of ethical maxims of the Rabbis of the Mishnaic period The Mishnah or Mishna (he משנה "repetition" from the verb shanah he שנה or "to study and review" is a major work of Rabbinic Judaism The Mishneh Torah ( Hebrew: משנה תורה subtitled Sefer Yad ha-Chazaka (יד החזקה is a code of Jewish Religious law The Talmud ( Hebrew: he תַּלְמוּד is a record of Rabbinic discussions pertaining to Jewish law, ethics, customs and history The Tosafot or Tosafos (תוספות are Mediæval commentaries on the Talmud. . . "
  23. ^ Gregory Goswell, "The Hermeneutics of the Haftarot," Tyndale Bulletin 58 (2007), 95.
  24. ^ Bauer lexicon, 2nd ed. The Bauer-Danker Lexicon (ISBN 0226039331 is among the most highly respected dictionaries of Biblical Greek. , 1979; Complete Gospels, Robert J. Miller, editor, 1992, translation note to Matthew 2:23, page 62: "Nazorean: This quote may be dependent upon the Septuagint of Judg 13:5 or 16:17. Matthew's spelling of the word differs from Mark's "Nazarene" (e. g. , 1:24). "
  25. ^ Catholic Encyclopedia: Nazarite: "Nazarites appear in New Testament times . . . Foremost among them is generally reckoned John the Baptist, of whom the angel announced that he should "drink no wine nor strong drink". He is not explicitly called a Nazarite, nor is there any mention of the unshaven hair, but the severe austerity of his life agrees with the supposed asceticism of the Nazarites. "
  26. ^ Catholic Encyclopedia: Nazarite: "From Acts (xxi, 23 sqq. ) we learn that the early Jewish Christians occasionally took the temporary Nazarite vow, and it is probable that the vow of St. Paul mentioned in Acts 18:18, was of a similar nature, although the shaving of his head in Cenchræ, outside of Palestine, was not in conformity with the rules laid down in the sixth chapter of Numbers, nor with the interpretation of them by the Rabbinical schools of that period. (See Eaton in Hastings, Dict. of the Bible, s. v. Nazarites. ) If we are to believe the legend of Hegesippus quoted by Eusebius<ref>''[[Church History (Eusebius)|Ecclesiastical History]]'', II, xxiii. </li> <li id="cite_note-26">'''[[#cite_ref-26|^]]''' [http://www. ccel. org/ccel/mcgarvey/acts. ch21. html McGarvey]: "It is evident, from the transaction before us, as observed above, that James and the brethren in Jerusalem regarded the offering of sacrifices as at least innocent; for they approved the course of the four Nazarites, and urged Paul to join with them in the service, though it required them to offer sacrifices, and even sin-offerings. They could not, indeed, very well avoid this opinion, since they admitted the continued authority of the Mosaic law. Though disagreeing with them as to the ground of their opinion, as in reference to the other customs, Paul evidently admitted the opinion itself, for he adopted their advice, and paid the expense of the sacrifices which the four Nazarites offered. "</li> <li id="cite_note-27">'''[[#cite_ref-27|^]]''' [http://www. newadvent. org/cathen/08537a. htm Catholic Encyclopedia: Judaizers] notes: "Paul, on the other hand, not only did not object to the observance of the [[Mosaic Law]], as long as it did not interfere with the liberty of the Gentiles, but he conformed to its prescriptions when occasion required ({{bibleverse|1|Corinthians|9:20}}). Thus he shortly after [the [[Council of Jerusalem]]] [[Circumcision in the Bible|circumcised]] Timothy ({{bibleverse||Acts|16:1-3}}), and he was in the very act of observing the Mosaic ritual when he was arrested at Jerusalem ({{bibleverse-nb||Acts|21:26}} sqq. ). "</li></ol></ref>

    Further reading

    • See: Chepey, S. Nazirites in Late Second Temple Judaism: A Survey of Ancient Jewish Writings, the New Testament, Archaeological Evidence, and other Writings from Late Antiquity. AJEC 60. Leiden: Brill Academic Publishers, 2005.


    External links

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