Bring Yourself

 וְזֹ֥את תּוֹרַ֖ת הַנָּזִ֑יר בְּי֗וֹם מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃

What does it mean יביא אותו?  Rashi says he should bring himself; what does that mean?

The Meshech Chachma points out the Torah never clearly mentions the length of nezirut because there is no set prescription.  The point of accepting nezirut is to curb a person's תאוות and the length of time required must be judged on a case by case study.  What is the measuring stick that a person can use to know if its time for nezirut to be up?  The answer lies in this possuk.  If the person reaches the level that he is able to view a question his conduct the same way he would view the question if asked by someone else.  If he has completely eradicated any personal bias, "כשהוא מסתכל על עניני עצמו, כמביט על מפעלות אחרים ולבבו אינו חשוד באהבת עצמו", then it is time for his nezirut to end.  For nezirut isn't the endgame, it is a means to an end.  "כי זה אינו מכוונת הבורא, שלא יהנו מהעולם, רק זה בגדר רפואה."  That is the intent of  יביא אותו, he vies it as if dragging his body to come to the kohan is like dragging someone else there. That is the purpose of the nezirut, for one's soul to be able to determine the conduct of his body.  That is what the Even Ezra (6:7) describes why nezirut is called a נזר אלקיו על ראשו, for the nazir rules over his body and controls its desires.

As the M.C. mentioned, the abstention of the nazir is merely the first step to obtain full control over one's desires.  A few pessukin later, verse 20, the Torah says אחר ישתה הנזיר יין.  Obviously the nezurit is up and he may drink, what are these additional words teaching us?  The Alsich explains that the point of the nezurit is to learn how to drink in the proper place, time and with the proper measurement.  Once that lesson is imbued, then drink!  The Anvei Nezer points out further that he is still called a נזיר.  Why, the nezirut is over?  Because at this point he may reamin a nazir even as he drinks!  His drinking is no longer a contradiction to his nezirut, to his control of his desires, he has broken the colt inside of him.

To take this a step further we may suggest that יביא עצמו doesn't mean to drag the body along, but that the body will naturally follow the will of the soul.  The midrash at the beginning of Bechukosay says אָמַר דָּוִד רִבּוֹנוֹ שֶׁל עוֹלָם בְּכָל יוֹם וָיוֹם הָיִיתִי מְחַשֵׁב וְאוֹמֵר לְמָקוֹם פְּלוֹנִי וּלְבֵית דִּירָה פְּלוֹנִית אֲנִי הוֹלֵךְ, וְהָיוּ רַגְלַי מְבִיאוֹת אוֹתִי לְבָתֵּי כְנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת, הֲדָא הוּא דִכְתִיב: וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ.  If a person is saturated with Torah, their limbs are completely in line with the desire of the Torah and automatically follow suit.  The Alter Rebbe asks why does it say by the korbanot of Shavuot מסת ידך (Reah 16:10,) and not מסת לבך, like the normal expression?  He says because the power of the Torah will allow for one's hand to automatically bring the korbanot.  Through Torah one doesn't just rule over their desires but may attain a level where one's desires be in tune with the desire of the Torah (based on Rav Avrohom Schorr.)