Talmud Nazir (E)



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Talmud - Mas. Nazir 2a
Talmud - Mas. Nazir 2a
C H A P T E R   I
 
    MISHNAH. ALL THE SUBSTITUTES FOR THE NAZIRITE VOW
1
 ARE EQUIVALENT TO
NAZIRITE VOWS. IF A MAN SAYS, ‘I SHALL BE [ONE].’ HE BECOMES A NAZIRITE. [IF
HE SAYS.] ‘I SHALL BE COMELY, A NAZIRITE, A NAZIK,
2
 A NAZIAH
2
 A PAZIAH. HE
BECOMES A NAZIRITE. [IF HE SAYS.] ‘I INTEND TO BE LIKE THIS,’ OR ‘I INTEND TO
CURL [MY HAIR].’ OR ‘I MEAN TO TEND [MY HAIR].’ OR ‘I UNDERTAKE TO DEVELOP
TRESSES,’ HE BECOMES A NAZIRITE. [IF HE SAYS.] ‘I TAKE UPON MYSELF [AN
OBLIGATION INVOLVING] BIRDS,’ R. MEIR SAYS HE BECOMES A NAZIRITE, BUT THE
SAGES SAY HE DOES NOT BECOME A NAZIRITE.
 
    GEMARA. Seeing that the Tanna
3
 is teaching the order Nashim,
4
 why does he speak of the
nazirite? — The Tanna had in mind the scriptural verse, Then it cometh to pass if she find no favour
in his eyes, because he hath found some unseemly thing in her,
5
 and he reasons thus. What was the
cause of the woman's infidelity? Wine. Further, he proceeds, whosoever sees an unfaithful wife in
her degradation
6
 will take a nazirite's vow and abjure wine.
7
 
    [How is it that in enunciating the general rule,
8
 the Mishnah] mentions first ‘substitutes’ and then
gives examples of ‘allusions’?
9
 — Raba, others say Kadi,
10
 said: There is a hiatus [in the Mishnah]
and it should read as follows: ‘All the substitutes for the nazirite vow are equivalent to nazirite vows,
and all allusions to the nazirite vow are equivalent to nazirite vows. The following are allusions. If a
man says.I shall be [one]." he becomes a nazirite [etc.].’ Ought not then the substitutes to be
enumerated first?
11
 — It is customary for the Tanna to explain first what he mentions last. Thus we
learn: With what materials may [the Sabbath lamp] be kindled, and with what may it not be
kindled?
12
 and the exposition begins: It is forbidden to kindle etc. [Again, we learn:] With what
materials may [hot victuals] be covered [on the Sabbath,]
13
 and with what may they not be
covered?
14
 and the exposition begins: It is forbidden to cover etc. [Again:] What may a woman
‘wear when she goes out [on the Sabbath], and what may she not wear when she goes out?
15
 and the
exposition begins: She must not go out etc.
 
    But have we not learnt: With what trappings may an animal go out [on the Sabbath]. and with
what may it not go out?
16
 whilst the exposition begins: The camel may go out etc.; [and again:]
Some both inherit and bequeath,
17
 and some inherit but do not bequeath. Some bequeath and do not
inherit, and some neither inherit nor bequeath,
18
 whilst the exposition begins: The following both
inherit and bequeath? The truth is that the Tanna adopts sometimes one method and sometimes the
other, [according to circumstances]. In the first set of cases adduced, because the prohibition is a
personal one,
19
 this personal prohibition is expounded first. On the other hand, in the case of the
animal, since the prohibition arises primarily through the animal,
20
 those things which are permitted
are mentioned first.
____________________
(1) V. Num. VI, 2-22.
(2) These ‘substitutes’ are mutilations of the Hebrew word nazir. Cf. Ned. 10b.
(3) v. Glos.
(4)  Nashim, the third of the six orders of the Mishnah contains the laws pertaining to women. The inclusion of the
nazirite regulations appears at first sight incongruous.
(5)  Deut. XXIV, 1. The verse is quoted in the concluding paragraph of M. Gittin. This suggests that the order of the
treatises assumed was Gittin, Nazir, Sotah, the order of the Jerusalem Talmud. In Sot. 2a, a different reason is given
assuming the order of the Babylonian Talmud, viz.: — Nedarim, Nazir, Sotah. V. however Tosaf. s.v. 
htn
(6) Cf. Num. v, 11-31.
(7) For this reason Nazir is followed by Sotah.


(8) I.e., all the substitutes for the nazirite vow, etc.
(9) Viz., ‘I shall be one’ etc. Allusions, Heb. yadoth; lit., ‘handles’, phrases suggesting the nazirite's vow.
(10) Aliter, others quote the statement anonymously.
(11) Cf. Ned. 2bff
(12) Shah. 20b.
(13) To retain their warmth.
(14) Ibid. 47b.
(15) Ibid. 57a.
(16) Ibid. 52b.
(17) I.e., to those from ‘whom they inherit.
(18) B.B. 108a.
(19) He himself is forbidden to do the action.
(20) He may not allow the animal to wear the trappings.
Talmud - Mas. Nazir 2b
Talmud - Mas. Nazir 2b
Talmud - Mas. Nazir 2b
With inheritance, again. the basic type of inheritance is dealt with first. Granted all this, [in the case
of the nazirite vow] why should not the substitutes be enumerated first? — There is a special reason,
viz., that [the rule regarding the efficacy of] the allusions is derived [from the scriptural text] by a
process of inference
1
 and therefore the Tanna set a special value on it. Then why does he not
mention them first? — For opening the subject the Tanna prefers to mention the basic type of vow,
2
but in his exposition, he illustrates the allusions first.
 
    IF A MAN SAYS I SHALL BE [ONE].’ HE BECOMES A NAZIRITE. But might he not mean, ‘I
shall keep a fast day’?
3
 — Samuel said: We must suppose that a nazirite is passing by [when he
makes this declaration]. Are we to infer from this that Samuel is of the opinion that allusions, the
significance of which is not manifest,
4
 have not the force of a direct statement?
5
 — Let me explain.
[What Samuel means is that] if a nazirite is passing by, there is no reason to suspect a different
intention,
6
 but without question, if no nazirite is passing by, we say that he might mean, ‘I shall keep
a fast day.’
7
 But perhaps his purpose was to free the other from his sacrifices?
8
 — [We presume it to
be known] that he added mentally [‘a nazirite’]. If so, it is surely obvious [that he becomes a
nazirite]? It might be thought that we require his utterance and his intention to coincide, and so we
are told [that this is not so].
 
    I SHALL BE COMELY .. . HE BECOMES A NAZIRITE. Perhaps he means, ‘l shall be comely
before Him in [the performance of] precepts. as has been taught: [The verse]. This is my God and I
will glorify
9
 Him
10
 means, I will glorify Him in [the performance of] precepts; I shall build an
attractive booth,
11
 procure a faultless palm-branch.
11
 wear elegant fringes, write a mangificent Scroll
of the Law and provide it with wrappings of choicest silk? — Samuel said: [We assume that] he
takes hold of his hair
12
 when he says, ‘I shall be comely.’
 
    [Seeing that to become] a nazirite is in a way a sin,
13
 can it be termed comely? —
____________________
(1) They are not mentioned explicitly, but are inferred from the redundant sequence of references to the Nazirite vow in
Num,. VI, 2. V. Ned. 3a.
(2) Heb. ‘Korban’, ‘sacrifice’, the generic term for every kind of vow. The ‘substitutes’ are considered essential forms of
the vow, the ‘allusions’ subsidiary forms.
(3) Lit., ‘I shall be in a fast’.
(4) As would be the case if a nazirite did not pass by at the time.
(5) Kid. 5a reports Samuel as holding the opposite.
(6) [Although the allusion is not particularly manifest, in accordance with Samuel's view, in Kid. loc. cit. Cf. Asheri.]
(7) And in the absence of an allusion of any likely significance, there is no obligation at all. Cf. Asheri.


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