Talmud Nazir (E)

 
    MISHNAH. [IF A MAN SAYS,] ‘I INTEND TO BE A NAZIRITE FOR THIRTY DAYS PLUS
AN HOUR,’ HE BECOMES A NAZIRITE FOR THIRTY-ONE DAYS, SINCE THERE IS NO
NAZIRITESHIP FOR HOURS.
 
    GEMARA. Rab said: This applies
3
 only when he says, ‘thirtyone days,’ but if he says, ‘thirty days
plus one day,’ he becomes a nazirite for two periods.
4
 Rab follows R. Akiba whose method it was to
lay stress on superfluities of expression, as we have learnt: [If a man sells a house, the sale includes]
neither the cistern nor the cellar, even though he inserted the depth and the height [in the deed of
sale]; he must, however, purchase for himself a right-of way.
5
 This is the opinion of R. Akiba, but
the Sages say that he need not purchase a right-of-way for himself.
6
 R. Akiba does admit, however,
that if he explicitly excludes [pit and cellar], he does not have to purchase a right-of-way.
7
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(1) Since naziriteships are reckoned in days only.
(2) But forty-five days.
(3) The assumption of the Mishnah that a man can become a nazirite for thirty-one days.
(4) See last Mishnah and Gemara.
(5) I.e., He does not retain a right-of-way to the cistern and cellar, unless he explicitly reserves it for himself.
(6) Since the sale does not include the cistern and cellar, he may be presumed to have reserved a right of way to them.
(7) The insertion of this superfluous clause is taken by R. Akiba to indicate that he wished to retain a right of way; v.
B.B. 64a.
Talmud - Mas. Nazir 8a
Talmud - Mas. Nazir 8a
Talmud - Mas. Nazir 8a
MISHNAH. [IF A MAN SAYS,] ‘I INTEND TO BE A NAZIRITE AS THE HAIRS OF MY
HEAD, OR THE DUST OF THE EARTH, OR THE SANDS OF THE SEA,’ HE BECOMES A
LIFE-NAZIRITE, POLLING EVERY THIRTY DAYS. RABBI SAID THAT SUCH A MAN
DOES NOT POLL EVERY THIRTY DAYS;
1
 THE MAN WHO POLLS EVERY THIRTY DAYS
IS THE ONE WHO SAYS, ‘I UNDERTAKE NAZIRITESHIPS
2
 AS THE HAIR ON MY HEAD,
OR THE DUST OF THE EARTH, OR THE SANDS OF THE SEA.’ [IF HE SAYS,] ‘I INTEND
TO BE A NAZIRITE AS THE CAPACITY OF THIS HOUSE, OR AS THE CAPACITY OF THIS
BASKET,’ WE INTERROGATE HIM. IF HE SAYS THAT HE HAS VOWED ONE LONG
PERIOD OF NAZIRITESHIP, HE BECOMES A NAZIRITE FOR THIRTY DAYS, BUT IF HE
SAYS THAT HE HAS VOWED WITHOUT ATTACHING ANY PRECISE MEANING [TO HIS
STATEMENT], WE REGARD THE BASKET AS THOUGH IT WERE FULL OF MUSTARD
SEED, AND HE BECOMES A NAZIRITE FOR THE WHOLE OF HIS LIFE.
3
 [IF HE SAYS,] ‘I
INTEND TO BE A NAZIRITE, AS FROM HERE TO SUCH AND SUCH A PLACE,’ WE
ESTIMATE THE NUMBER OF DAYS’ [JOURNEY] FROM HERE TO THE PLACE
MENTIONED. IF THIS IS LESS THAN THIRTY DAYS, HE BECOMES A NAZIRITE FOR
THIRTY DAYS; OTHERWISE HE BECOMES A NAZIRITE FOR THAT NUMBER OF DAYS.
[IF HE SAYS], ‘I INTEND TO BE A NAZIRITE, AS THE NUMBER OF DAYS IN A SOLAR
YEAR’’ HE MUST COUNT AS MANY NAZIRITESHIPS AS THERE ARE DAYS IN THE
SOLAR YEAR. R. JUDAH SAID: SUCH A CASE ONCE OCCURRED, AND WHEN THE MAN
HAD COMPLETED [HIS PERIODS], HE DIED.
 
    GEMARA. WE REGARD THE BASKET AS THOUGH IT WERE FILLED WITH MUSTARD
SEED, AND HE BECOMES A NAZIRITE FOR THE WHOLE OF HIS LIFE. But why [mustard
seed]? Surely we could regard it as though it were full of cucumbers or gourds, and so provide him
with a remedy?
4
 — Hezekiah said: This is a matter on which opinions differ, the author [of our
Mishnah] being R. Simeon, who has affirmed that people do undertake obligations in which the use
of an ambiguous formula results in greater stringency than the use of a precise one.
5
 For it has been
taught: [If a man has said,] ‘I intend to be a nazirite provided this heap [of grain] contains a hundred

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kor,
6
 and on going to it, he finds that it has been stolen or lost, R. Simeon declares him bound [to his
vow] since whenever in doubt as to a nazirite's liabilities, we adopt the more stringent ruling.
7
 R.
Judah, however, releases him since whenever in doubt as to a nazirite's liabilities, we adopt the more
lenient ruling.
8
 
    R. Johanan said: It is even possible that [the author of the Mishnah] is R. Judah. For in the case
just mentioned, the man has possibly not entered into a naziriteship at all [if there were not one
hundred kor in the heap],
9
 whereas in this case [mentioned in the Mishnah,] he does at any rate enter
into a naziriteship.
10
 On what grounds can he be released from it?
11
 But why not regard the basket as
though it were full of cucumbers and gourds, and so provide him with a remedy?
12
 — Such an idea
ought not to cross your mind, for he has undertaken one [unbroken] naziriteship,
13
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(1) But becomes a nazirite for life and may never poll.
(2) 
,urhzb
(3) (a) One naziriteship for every grain of mustard, [or, (b) one long naziriteship during which he can never poll].
(4) [By enabling him to poll at the end of every thirty days (according to (b) p. 23, n. 6).]
(5) As here, the reference to a basketful without specifying its contents, results in naziriteship for life.
(6) A dry measure; v. Glos.
(7) So that, as we are not certain that the heap contained less than 100 kor, he must observe the naziriteship.
(8) Tosef. Naz. II, 2.
(9) And therefore we do not declare him a nazirite lest he should eventually bring profane animals into the sanctuary, v.
infra p. 102.
(10) For some period of time, whatever the basket is regarded as containing.
(11) And therefore he must he a nazirite for life.
(12) I.e., let him keep as many naziriteships as the basket will contain gourds or cucumbers. The questioner imagines that
in R. Judah's view he becomes a life-nazirite, who can poll every thirty days. cf. supra, p. 21, n. 4.
(13)  And if he brings his sacrifices at the termination of the number of days that the basket would contain gourds or
cucumbers, he may he bringing profane animals into the sanctuary, as his naziriteship may he of longer duration. Thus
he becomes a nazirite for life, during which he can never poll.
Talmud - Mas. Nazir 8b
Talmud - Mas. Nazir 8b
Talmud - Mas. Nazir 8b
R. Judah agreeing with Rabbi, as we have learnt: RABBI SAID THAT SUCH A MAN DOES NOT
POLL EVERY THIRTY DAYS. THE MAN WHO POLLS EVERY THIRTY DAYS IS THE ONE
WHO SAYS, ‘I UNDERTAKE NAZIRITESHIPS AS THE HAIR OF MY HEAD, OR THE DUST
OF THE EARTH, OR THE SANDS OF THE SEA.’
 
    Is it then a fact that R. Judah agrees with Rabbi? Have we not learnt: [IF HE SAYS,] ‘I INTEND
TO BE A NAZIRITE AS THE NUMBER OF DAYS IN A SOLAR YEAR,’ HE MUST COUNT AS
MANY NAZIRITESHIPS AS THERE ARE DAYS IN THE SOLAR YEAR. R. JUDAH SAID:
SUCH A CASE ONCE OCCURRED, AND WHEN THE MAN HAD COMPLETED [HIS
PERIODS], HE DIED? Now if you say that this man, [by using this formula,]
1
 undertook
[consecutive] naziriteships,
2
 we can understand why [R. Judah says that] when he finished,
3
 he died.
But if you say that he undertook a single naziriteship,
4
 could it ever be said of such a man that he had
‘COMPLETED’?
5
 Moreover, could [R. Judah] possibly agree with Rabbi, seeing that it has been
taught: R. Judah said: [If a man says,] ‘I intend to be a nazirite, as the number of heaps of the fig
crop,
6
 or the number of ears [in the field] in the Sabbatical year,’
7
 he must count naziriteships as the
number of heaps of the fig crop, or the number of ears [in the field] in the Sabbatical year?
8
  —
[Where he explicitly mentions the word] ‘number’,it is different.
 
    But does Rabbi make a distinction where the word ‘number’ [is used]? Has it not been taught: [If a
man says,] ‘I intend to be a nazirite as the number of days in a solar year,’ he must count as many

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