There are various phrases listed in the Mishna that can be used to become a nazir. The Gemara questions each one of them, suggesting that perhaps they could mean something else entirely. Shmuel responds to most of the questions by explaining that each case is a statement combined with an action – either a nazir walked by at exactly that moment or the person was holding their hair as they said it. Whoever says, “I will accept upon myself birds,” there is a dispute between Rabbi Meir and the rabbis as to whether this is an acceptance of being a nazir or not. Rabbi Yochanan and Reish Lakish disagree about the reasoning behind each position. To Reish Lakish, it is a dispute as to whether a person says something, can we assume it is referring to a word that is juxtaposed to that word in a verse. Birds appear in a verse in Daniel next to the growth of hair, perhaps he meant growth of hair mentioned in that verse and meant I will grow my hair to be a nazir. Rabbi Yochanan thinks that the debate is – is this statement referring to the bird offering in the event that the person will be a nazir and will become impure and will become obligated to bring a bird sacrifice? One who takes upon to be a nazir by saying that one is taking upon only one of the prohibitions of nazir, Rabbi Shimon and the rabbis disagree about whether that person is considered a nazir (and then would be forbidden for all nazirite prohibitions) or is one not a nazir at all. What is the proof of each side for his position?
Nazir 3
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Nazir 3
אִין, דַּאֲפִילּוּ לְרַבִּי אֶלְעָזָר הַקַּפָּר דְּאָמַר: נָזִיר חוֹטֵא, הָנֵי מִילֵּי גַּבֵּי נָזִיר טָמֵא, דְּאַיְּידֵי דְּבָעֵי מִיסְתַּר, דְּאָמַר רַחֲמָנָא: ״וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ״, הָתָם הוּא, דִּלְמָא אָתֵי לְמִיעְבַּר עַל נְזִירוּתֵיהּ, אֲבָל נָזִיר טָהוֹר — לָאו חוֹטֵא קָרֵי בֵּיהּ.
The Gemara answers: Yes, as even according to Rabbi Elazar HaKappar, who said that a nazirite is a sinner, that applies only with regard to a ritually impure nazirite. This is because it is necessary for him to void the days of his vow that have been observed and to begin his term anew, as the Merciful One states in the Torah: “But the first days will be void, because his consecration was defiled” (Numbers 6:12). It is there that Rabbi Elazar HaKappar called the nazirite a sinner, because perhaps he will come to transgress his naziriteship now that he is a nazirite for a longer period than he originally intended. However, with regard to a ritually pure nazirite, Rabbi Elazar HaKappar does not call him a sinner.
״הֲרֵינִי כָּזֶה״ — נְהִי נָמֵי דְּתָפוּס בִּשְׂעָרוֹ, ״הֲרֵינִי כָּזֶה״ — לָא אָמַר! אָמַר שְׁמוּאֵל: כְּגוֹן שֶׁהָיָה נָזִיר עוֹבֵר לְפָנָיו.
§ The mishna taught that one who says: I am hereby like this, is a nazirite. The Gemara asks: Though this is indeed a case where he is holding his hair at the time, since he did not say: I am hereby like this, how can this statement constitute an acceptance of naziriteship? Shmuel said: It is a case where a nazirite was passing before him when he made his statement. His intention was to declare himself a nazirite like the individual passing before him, and his statement therefore constitutes a nazirite vow.
״הֲרֵינִי מְסַלְסֵל״ — מִמַּאי דְּהָדֵין סִלְסוּל שַׂעְרָא? כְּדַאֲמַרָה לֵיהּ הָהִיא אַמְּתָא דְבֵי רַבִּי לְהָהוּא גַּבְרָא: עַד מָתַי אַתָּה מְסַלְסֵל בִּשְׂעָרְךָ?
The mishna rules that one who says: I am hereby a hair curler is a nazirite. The Gemara asks: From where is it known that this term is referring to the curling [silsul] of hair by allowing it to grow? The Gemara answers: As that maidservant of the house of Rabbi Yehuda HaNasi said to a certain man who grew his hair long: Until when will you curl [mesalsel] your hair? This shows that mesalsel means to grow hair.
אֵימָא תּוֹרָה, דִּכְתִיב ״סַלְסְלֶהָ וּתְרוֹמְמֶךָּ״? אָמַר שְׁמוּאֵל: הָכָא נָמֵי שֶׁתָּפוּס בִּשְׂעָרוֹ.
The Gemara suggests: Say that the word mesalsel is referring to the study of Torah, as it is written with regard to Torah: “Extol her [salseleha] and she will exalt you” (Proverbs 4:8). The Gemara responds that Shmuel said: Here too, the case is where he was holding his hair at the time of his pronouncement.
״הֲרֵינִי מְכַלְכֵּל״ — מִמַּאי דְּהָדֵין כִּילְכּוּל שְׂעָרוֹ הוּא? כְּדִתְנַן: סִיד, רַבִּי יְהוּדָה אוֹמֵר: כְּדֵי לָסוּד כִּילְכּוּל. וְאָמַר רַב: בַּת צִידְעָא.
The mishna rules that one who says: I am hereby growing my hair is a nazirite. The Gemara asks: From where is it known that this term is a reference to growing [kilkul] his hair? The Gemara answers: As we learned in a mishna (Shabbat 78b): With regard to the measure that determines liability for carrying out lime on Shabbat from a private to a public domain, Rabbi Yehuda says: The measure is equivalent to that which is used to spread on one’s kilkul. And Rav said: This is referring to the hair that grows on the areas beneath the temple.
אֵימָא מֵיזַן עַנְיֵי, כְּדִכְתִיב: ״וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו״. אָמַר שְׁמוּאֵל: הָכָא נָמֵי שֶׁתָּפוּס בִּשְׂעָרוֹ.
The Gemara suggests: Say that he vowed to sustain the poor, as it is written: “And Joseph sustained [vaykhalkel] his father and his brethren” (Genesis 47:12). The Gemara responds that Shmuel said: Here too, in the mishna, the case is one where the individual was holding his hair when he made his pronouncement, so that it was clear that he was referring to growing his hair.
״הֲרֵי עָלַי לְשַׁלֵּחַ פֶּרַע״ — הֲרֵי זֶה נָזִיר. מִמַּאי דְּהָדֵין שִׁלּוּחַ רִיבּוּיָא הוּא, דִּכְתִיב: ״שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים״.
The mishna rules that with regard to one who says: It is incumbent upon me to grow [leshale’aḥ] long hair, he is a nazirite. The Gemara asks: From where is it known that this term shilu’aḥ, which is a different form of the word leshale’aḥ, is an expression of increase and growth? The Gemara answers: As it is written: “Your tresses [shelaḥayikh] are a park of pomegranates” (Song of Songs 4:13).
אֵימָא מִידֵּי דְעַבּוֹרֵי, כְּדִכְתִיב: ״וְשֹׁלֵחַ מַיִם עַל פְּנֵי חוּצוֹת״!
The Gemara suggests: Say that it is referring to a matter involving transfer, as it is written: “And sends [shole’aḥ] water upon the earth” (Job 5:10), where the word shole’aḥ is referring to the transport of water from one place to another. Here too, the individual taking the vow might mean that he intends to transfer, i.e., to remove, his hair.
תַּנָּא ״פֶּרַע״ ״פֶּרַע״ יָלֵיף. כְּתִיב הָכָא ״קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע״, וּכְתִיב הָתָם גַּבֵּי כֹּהֵן הֶדְיוֹט ״וּפֶרַע לֹא יְשַׁלֵּחוּ״.
The Gemara answers: The tanna derives the meaning of this term based upon a verbal analogy of the term long locks [pera] written with regard to a nazirite and the term long locks [pera] written with regard to a priest. It is written here, with regard to a nazirite: “He shall be holy, he shall let the hair of his head grow [gadel] long locks [pera]” (Numbers 6:5). And it is written there, with regard to a common priest serving in the Temple: “And they will not let their locks grow long [pera lo yeshaleḥu]” (Ezekiel 44:20). Just as the word pera with regard to a nazirite indicates growing long hair, so too, in the case of a priest it is referring to growing long hair. This proves that the term shilu’aḥ means letting one’s hair grow.
וְאִיבָּעֵית אֵימָא הַאי ״שׁוֹלֵחַ מַיִם״ נָמֵי רִיבּוּי הוּא, (כְּדִמְתַרְגֵּם רַב יוֹסֵף:) דְּכַד מַשְׁקִין לֵיהּ מַיָּא לְפֵירָא וְרָבֵי.
The Gemara offers an alternate answer: And if you wish, say that the meaning of the word shole’aḥ in that phrase: Sends [shole’aḥ] water, is also increase and growth, as Rav Yosef translated this verse into Aramaic in the following manner: When one waters produce, it grows. Consequently, the verse is referring to growth by means of water.
״הֲרֵי עָלַי צִיפֳּרִין״ — רַבִּי מֵאִיר אוֹמֵר: נָזִיר. מַאי טַעְמָא דְּרַבִּי מֵאִיר? אָמַר רֵישׁ לָקִישׁ: צִיפֳּרִין סְמוּכִין לְשֵׂיעָר קִיבֵּל עָלָיו, דִּכְתִיב ״עַד דִּי שַׂעְרֵיהּ כְּנִשְׁרִין רְבָה וְטִפְרוֹהִי כְצִפְּרִין״.
§ The mishna taught that if one says: An obligation is hereby incumbent upon me with regard to birds, Rabbi Meir says: He is a nazirite, and the Sages say: He is not a nazirite. The Gemara asks: What is the reason for the opinion of Rabbi Meir? Reish Lakish said: He accepted upon himself an obligation with regard to the birds that are juxtaposed in a verse to hair, as it is written: “Until his hair was grown like eagles’ feathers, and his nails like birds’ claws” (Daniel 4:30). Since the verse juxtaposes birds with growing hair, it is understood that when this individual accepted an obligation with regard to birds, he was referring to growing his hair as a nazirite.
רַבִּי מֵאִיר סָבַר: מַתְפֵּיס אִינִישׁ בְּמִידֵּי דִּסְמִיךְ לֵיהּ.
The Gemara explains the basis of the dispute: Rabbi Meir holds that a person associates the object of his vow with something that is juxtaposed to it in a verse, so that when he says that it is incumbent upon him to bring birds, he means that it is incumbent upon him to grow his hair.
וְרַבָּנַן סָבְרִי: לָא מַתְפֵּיס אִינִישׁ בְּמִידֵּי דִּסְמִיךְ לֵיהּ.
And the Rabbis hold that a person does not associate the object of his vow with something that is juxtaposed to it in a verse, and the individual did not mean to take a nazirite vow.
רַבִּי יוֹחָנָן אֲמַר: דְּכוּלֵּי עָלְמָא לָא מַתְפֵּיס. אֶלָּא, הַיְינוּ טַעְמָא דְּרַבִּי מֵאִיר: דְּחָיְישִׁינַן שֶׁמָּא צִפּוֹרֵי נָזִיר טָמֵא קִיבֵּל עָלָיו.
Rabbi Yoḥanan said: Everyone agrees that one does not associate the object of his vow with something juxtaposed to it in a verse. Rather, this is the reason of Rabbi Meir: We are concerned that perhaps he accepted upon himself the birds of an impure nazirite. Since an impure nazirite must bring two birds as offerings if he inadvertently becomes impure from a corpse (Numbers 6:10), when the individual accepts upon himself an obligation pertaining to birds, he means that he is becoming a nazirite and will be responsible for bringing an offering of birds if he becomes impure.
מִכְּדֵי ״חָיְישִׁינַן״ קָאָמַר, דִּלְמָא צִפּוֹרֵי נְדָבָה קִיבֵּל עָלָיו? אִם כֵּן, ״הֲרֵי עָלַי קֵן״ מִבְּעֵי לֵיהּ.
The Gemara asks: Since Rabbi Yoḥanan said that, even according to Rabbi Meir, we are concerned that the individual intended to become a nazirite, but it is not clear that this was his intention, it can be argued that perhaps he accepted upon himself a gift offering of birds as a burnt-offering. Consequently, why is he considered a nazirite? The Gemara answers: If it was so, that his intention was to bring a gift offering, he should have said: It is hereby incumbent upon me to bring a nest, which is the common expression used to accept an obligation to bring a gift offering of birds.
וְדִלְמָא ״הֲרֵי עָלַי צִפּוֹרֵי מְצוֹרָע״ קָאָמַר? כְּגוֹן שֶׁהָיָה נָזִיר עוֹבֵר לְפָנָיו. וְדִלְמָא נָזִיר טָמֵא, וּלְפוֹטְרוֹ מִן קׇרְבְּנוֹתָיו קָאָמַר?! כְּגוֹן שֶׁהָיָה נָזִיר טָהוֹר עוֹבֵר לְפָנָיו.
The Gemara asks further: But perhaps he was saying: It is incumbent upon me to bring the birds of a leper, rendering himself liable to bring a leper’s offerings on a leper’s behalf (see Leviticus 14:4). The Gemara answers: This is a case where a nazirite was passing before him when he spoke, and he clearly had naziriteship in mind. The Gemara asks: But perhaps it was an impure nazirite, and he was saying that he accepts the obligation to exempt the nazirite from his offerings by sacrificing them on the nazirite’s behalf. The Gemara answers: This is a case where a pure nazirite was passing before him.
מַאי בֵּינַיְיהוּ?
The Gemara asks: What is the difference between the opinions of Reish Lakish and Rabbi Yoḥanan? After all, according to both explanations it is necessary to say that this is a case where a nazirite was passing before him.
אִיכָּא בֵּינַיְיהוּ כְּגוֹן דְּאָמַר ״צִיפֳּרִין הַסְּמוּכִין לְשֵׂעָר עָלַי״, לְרַבִּי יוֹחָנָן, אַף עַל גַּב דְּאָמַר הָכִי, אִי נָזִיר עוֹבֵר לְפָנָיו — אִין, אִי לָא — לָא. לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אַף עַל גַּב דְּאֵין נָזִיר עוֹבֵר לְפָנָיו.
The Gemara answers: There is a practical difference between them in a case where he explicitly said: An obligation is hereby incumbent upon me with regard to the birds juxtaposed in the verse to hair. According to Rabbi Yoḥanan, although he said this, if a nazirite was passing before him, yes, Rabbi Meir considers it a nazirite vow; if not, no, it is not considered a nazirite vow. Conversely, according to Rabbi Shimon ben Lakish, although no nazirite was passing before him, Rabbi Meir considers it a nazirite vow, as he holds that according to Rabbi Meir, one associates the object of his vow with something juxtaposed to it in a verse.
מִי אִיכָּא לְמַאן דְּאָמַר לָא מַתְפֵּיס אִינִישׁ בְּמִילְּתָא דִּסְמִיךְ לֵיהּ? וְהָתַנְיָא: הָאוֹמֵר ״יָמִין״ — הֲרֵי זוֹ שְׁבוּעָה. מַאי טַעְמָא, לָאו מִשּׁוּם דִּכְתִיב ״וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם״?
The Gemara asks: Is there, in fact, anyone who says that a person does not associate the object of his vow with something juxtaposed to it in a verse? Isn’t it taught in a baraita that in the case of one who says: Right [yamin], that is an expression of an oath? What is the reason for this? Is it not because it is written: “When he lifted up his right hand and his left hand unto heaven, and swore by Him that lives forever” (Daniel 12:7)? It seems evident that the term “right” indicates an oath merely because in the verse it is juxtaposed to an oath.
אָמְרִי: לָא, מִשּׁוּם דְּיָמִין גּוּפֵיהּ אִיקְּרִי שְׁבוּעָה. דְּתַנְיָא: מִנַּיִין לָאוֹמֵר ״יָמִין״ שֶׁהִיא שְׁבוּעָה, שֶׁנֶּאֱמַר: ״נִשְׁבַּע ה׳ בִּימִינוֹ״, וּמִנַּיִין לָאוֹמֵר שְׂמֹאל שֶׁהִיא שְׁבוּעָה, שֶׁנֶּאֱמַר: ״וּבִזְרוֹעַ עוּזּוֹ״.
The Gemara rejects this: Say no, it is because the right hand itself is called an oath, as it is taught in a baraita: From where is it derived that in the case of one who says: Right, that it is an oath? It is derived from the verse where it is stated: “The Lord has sworn by His right hand” (Isaiah 62:8). And from where is it derived that in the case of one who says: Left, that it is an oath? It is derived from the continuation of that verse, where it is stated: “And by the arm of His strength” (Isaiah 62:8). Since this is the complementary phrase for the right hand, it must refer to the left hand. It is clear from here that both right and left are themselves expressions of an oath and do not indicate an oath merely because they are juxtaposed in a verse to an expression of an oath.
מַתְנִי׳ ״הֲרֵינִי נָזִיר מִן הַחַרְצַנִּים״ וּ״מִן הַזַּגִּים״ וּ״מִן הַתִּגְלַחַת״ וּ״מִן הַטּוּמְאָה״ — הֲרֵי זֶה נָזִיר, וְכׇל דִּקְדּוּקֵי נְזִירוּת עָלָיו.
MISHNA: If one said: I am hereby a nazirite and therefore will refrain from grape seeds, or: I am hereby a nazirite and therefore will refrain from grape skins, or: From shaving, or: From impurity, he is a nazirite. And all details of naziriteship are incumbent upon him. Not only does the prohibition he mentioned take effect, he is bound by all of the strictures of naziriteship.
גְּמָ׳ מַתְנִיתִין דְּלָא כְּרַבִּי שִׁמְעוֹן. דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: אֵינוֹ חַיָּיב עַד שֶׁיִּדּוֹר מִכּוּלָּם. וְרַבָּנַן אָמְרִי: אֲפִילּוּ לָא נְזַר אֶלָּא בְּחַד מִנְּהוֹן — הָוֵי נָזִיר.
GEMARA: The Gemara comments: The mishna is not in accordance with the opinion of Rabbi Shimon, as it is taught in a baraita that Rabbi Shimon says: One is not obligated as a nazirite until he vows that all items and actions forbidden to a nazirite are forbidden to him. And the Rabbis say: Even if he vowed to abstain from only one of them, he is a nazirite.
מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן — אָמַר קְרָא: ״מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד זָג״. וְרַבָּנַן, מַאי טַעְמָא — אָמַר קְרָא: ״מִיַּיִן וְשֵׁכָר יַזִּיר״.
The Gemara explains: What is the reason for the opinion of Rabbi Shimon? The verse states with regard to a nazirite: “All the days of his naziriteship he shall not eat from anything that is made of the grapevine, from pits to grape skin” (Numbers 6:4), which indicates that his vow of naziriteship must include all the prohibitions of a nazirite. The Gemara continues to clarify: And according to the Rabbis, what is the reason that he becomes a nazirite even if he specified only one of the prohibitions of a nazirite? The verse states: “He shall abstain from wine and strong drink” (Numbers 6:3). This implies that even if one vows to abstain only from wine and strong drink, all of the halakhot of a nazirite take effect.
וְרַבִּי שִׁמְעוֹן נָמֵי, הָכְתִיב: ״מִיַּיִן וְשֵׁכָר יַזִּיר״! הַהוּא מִיבְּעֵי לֵיהּ — לֶאֱסוֹר יֵין מִצְוָה כְּיֵין הָרְשׁוּת.
The Gemara asks: And also according to Rabbi Shimon, isn’t it written “he shall abstain from wine and strong drink”? The Gemara answers: Rabbi Shimon requires that verse to prohibit a nazirite from drinking wine that is consumed for a mitzva just as he is prohibited from drinking wine whose consumption is optional.
מַאי הִיא — קִדּוּשְׁתָּא וְאַבְדָּלְתָּא?
The Gemara asks: What is wine that is consumed for a mitzva? Is it the wine of kiddush and havdala?
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My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, United States
I started learning the daf during Covid. I’d always wanted to learn Talmud but that wasn’t an option for girls in the small town I grew up in and I struggled to help my younger kids with Hebrew homework let alone read a Hebrew text. I decided to start small by listening to the daf podcast on the way to work each morning. Then I joined the Long Island WhatsApp group. Now I go to the siyyums.
Long Island, United States
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Jerusalem, Israel
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Berlin, Germany
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Tzur Hadassah, Israel
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Skokie, IL, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Zichron Yaakov, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Merion Station, USA
Beit Shemesh, Israel
Minneapolis, MN, United States
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Lexington, MA, United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Brentwood, California, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Beit Shemesh, Israel
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, United States
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
Nazir 3
אִין, דַּאֲפִילּוּ לְרַבִּי אֶלְעָזָר הַקַּפָּר דְּאָמַר: נָזִיר חוֹטֵא, הָנֵי מִילֵּי גַּבֵּי נָזִיר טָמֵא, דְּאַיְּידֵי דְּבָעֵי מִיסְתַּר, דְּאָמַר רַחֲמָנָא: ״וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ״, הָתָם הוּא, דִּלְמָא אָתֵי לְמִיעְבַּר עַל נְזִירוּתֵיהּ, אֲבָל נָזִיר טָהוֹר — לָאו חוֹטֵא קָרֵי בֵּיהּ.
The Gemara answers: Yes, as even according to Rabbi Elazar HaKappar, who said that a nazirite is a sinner, that applies only with regard to a ritually impure nazirite. This is because it is necessary for him to void the days of his vow that have been observed and to begin his term anew, as the Merciful One states in the Torah: “But the first days will be void, because his consecration was defiled” (Numbers 6:12). It is there that Rabbi Elazar HaKappar called the nazirite a sinner, because perhaps he will come to transgress his naziriteship now that he is a nazirite for a longer period than he originally intended. However, with regard to a ritually pure nazirite, Rabbi Elazar HaKappar does not call him a sinner.
״הֲרֵינִי כָּזֶה״ — נְהִי נָמֵי דְּתָפוּס בִּשְׂעָרוֹ, ״הֲרֵינִי כָּזֶה״ — לָא אָמַר! אָמַר שְׁמוּאֵל: כְּגוֹן שֶׁהָיָה נָזִיר עוֹבֵר לְפָנָיו.
§ The mishna taught that one who says: I am hereby like this, is a nazirite. The Gemara asks: Though this is indeed a case where he is holding his hair at the time, since he did not say: I am hereby like this, how can this statement constitute an acceptance of naziriteship? Shmuel said: It is a case where a nazirite was passing before him when he made his statement. His intention was to declare himself a nazirite like the individual passing before him, and his statement therefore constitutes a nazirite vow.
״הֲרֵינִי מְסַלְסֵל״ — מִמַּאי דְּהָדֵין סִלְסוּל שַׂעְרָא? כְּדַאֲמַרָה לֵיהּ הָהִיא אַמְּתָא דְבֵי רַבִּי לְהָהוּא גַּבְרָא: עַד מָתַי אַתָּה מְסַלְסֵל בִּשְׂעָרְךָ?
The mishna rules that one who says: I am hereby a hair curler is a nazirite. The Gemara asks: From where is it known that this term is referring to the curling [silsul] of hair by allowing it to grow? The Gemara answers: As that maidservant of the house of Rabbi Yehuda HaNasi said to a certain man who grew his hair long: Until when will you curl [mesalsel] your hair? This shows that mesalsel means to grow hair.
אֵימָא תּוֹרָה, דִּכְתִיב ״סַלְסְלֶהָ וּתְרוֹמְמֶךָּ״? אָמַר שְׁמוּאֵל: הָכָא נָמֵי שֶׁתָּפוּס בִּשְׂעָרוֹ.
The Gemara suggests: Say that the word mesalsel is referring to the study of Torah, as it is written with regard to Torah: “Extol her [salseleha] and she will exalt you” (Proverbs 4:8). The Gemara responds that Shmuel said: Here too, the case is where he was holding his hair at the time of his pronouncement.
״הֲרֵינִי מְכַלְכֵּל״ — מִמַּאי דְּהָדֵין כִּילְכּוּל שְׂעָרוֹ הוּא? כְּדִתְנַן: סִיד, רַבִּי יְהוּדָה אוֹמֵר: כְּדֵי לָסוּד כִּילְכּוּל. וְאָמַר רַב: בַּת צִידְעָא.
The mishna rules that one who says: I am hereby growing my hair is a nazirite. The Gemara asks: From where is it known that this term is a reference to growing [kilkul] his hair? The Gemara answers: As we learned in a mishna (Shabbat 78b): With regard to the measure that determines liability for carrying out lime on Shabbat from a private to a public domain, Rabbi Yehuda says: The measure is equivalent to that which is used to spread on one’s kilkul. And Rav said: This is referring to the hair that grows on the areas beneath the temple.
אֵימָא מֵיזַן עַנְיֵי, כְּדִכְתִיב: ״וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו״. אָמַר שְׁמוּאֵל: הָכָא נָמֵי שֶׁתָּפוּס בִּשְׂעָרוֹ.
The Gemara suggests: Say that he vowed to sustain the poor, as it is written: “And Joseph sustained [vaykhalkel] his father and his brethren” (Genesis 47:12). The Gemara responds that Shmuel said: Here too, in the mishna, the case is one where the individual was holding his hair when he made his pronouncement, so that it was clear that he was referring to growing his hair.
״הֲרֵי עָלַי לְשַׁלֵּחַ פֶּרַע״ — הֲרֵי זֶה נָזִיר. מִמַּאי דְּהָדֵין שִׁלּוּחַ רִיבּוּיָא הוּא, דִּכְתִיב: ״שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים״.
The mishna rules that with regard to one who says: It is incumbent upon me to grow [leshale’aḥ] long hair, he is a nazirite. The Gemara asks: From where is it known that this term shilu’aḥ, which is a different form of the word leshale’aḥ, is an expression of increase and growth? The Gemara answers: As it is written: “Your tresses [shelaḥayikh] are a park of pomegranates” (Song of Songs 4:13).
אֵימָא מִידֵּי דְעַבּוֹרֵי, כְּדִכְתִיב: ״וְשֹׁלֵחַ מַיִם עַל פְּנֵי חוּצוֹת״!
The Gemara suggests: Say that it is referring to a matter involving transfer, as it is written: “And sends [shole’aḥ] water upon the earth” (Job 5:10), where the word shole’aḥ is referring to the transport of water from one place to another. Here too, the individual taking the vow might mean that he intends to transfer, i.e., to remove, his hair.
תַּנָּא ״פֶּרַע״ ״פֶּרַע״ יָלֵיף. כְּתִיב הָכָא ״קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע״, וּכְתִיב הָתָם גַּבֵּי כֹּהֵן הֶדְיוֹט ״וּפֶרַע לֹא יְשַׁלֵּחוּ״.
The Gemara answers: The tanna derives the meaning of this term based upon a verbal analogy of the term long locks [pera] written with regard to a nazirite and the term long locks [pera] written with regard to a priest. It is written here, with regard to a nazirite: “He shall be holy, he shall let the hair of his head grow [gadel] long locks [pera]” (Numbers 6:5). And it is written there, with regard to a common priest serving in the Temple: “And they will not let their locks grow long [pera lo yeshaleḥu]” (Ezekiel 44:20). Just as the word pera with regard to a nazirite indicates growing long hair, so too, in the case of a priest it is referring to growing long hair. This proves that the term shilu’aḥ means letting one’s hair grow.
וְאִיבָּעֵית אֵימָא הַאי ״שׁוֹלֵחַ מַיִם״ נָמֵי רִיבּוּי הוּא, (כְּדִמְתַרְגֵּם רַב יוֹסֵף:) דְּכַד מַשְׁקִין לֵיהּ מַיָּא לְפֵירָא וְרָבֵי.
The Gemara offers an alternate answer: And if you wish, say that the meaning of the word shole’aḥ in that phrase: Sends [shole’aḥ] water, is also increase and growth, as Rav Yosef translated this verse into Aramaic in the following manner: When one waters produce, it grows. Consequently, the verse is referring to growth by means of water.
״הֲרֵי עָלַי צִיפֳּרִין״ — רַבִּי מֵאִיר אוֹמֵר: נָזִיר. מַאי טַעְמָא דְּרַבִּי מֵאִיר? אָמַר רֵישׁ לָקִישׁ: צִיפֳּרִין סְמוּכִין לְשֵׂיעָר קִיבֵּל עָלָיו, דִּכְתִיב ״עַד דִּי שַׂעְרֵיהּ כְּנִשְׁרִין רְבָה וְטִפְרוֹהִי כְצִפְּרִין״.
§ The mishna taught that if one says: An obligation is hereby incumbent upon me with regard to birds, Rabbi Meir says: He is a nazirite, and the Sages say: He is not a nazirite. The Gemara asks: What is the reason for the opinion of Rabbi Meir? Reish Lakish said: He accepted upon himself an obligation with regard to the birds that are juxtaposed in a verse to hair, as it is written: “Until his hair was grown like eagles’ feathers, and his nails like birds’ claws” (Daniel 4:30). Since the verse juxtaposes birds with growing hair, it is understood that when this individual accepted an obligation with regard to birds, he was referring to growing his hair as a nazirite.
רַבִּי מֵאִיר סָבַר: מַתְפֵּיס אִינִישׁ בְּמִידֵּי דִּסְמִיךְ לֵיהּ.
The Gemara explains the basis of the dispute: Rabbi Meir holds that a person associates the object of his vow with something that is juxtaposed to it in a verse, so that when he says that it is incumbent upon him to bring birds, he means that it is incumbent upon him to grow his hair.
וְרַבָּנַן סָבְרִי: לָא מַתְפֵּיס אִינִישׁ בְּמִידֵּי דִּסְמִיךְ לֵיהּ.
And the Rabbis hold that a person does not associate the object of his vow with something that is juxtaposed to it in a verse, and the individual did not mean to take a nazirite vow.
רַבִּי יוֹחָנָן אֲמַר: דְּכוּלֵּי עָלְמָא לָא מַתְפֵּיס. אֶלָּא, הַיְינוּ טַעְמָא דְּרַבִּי מֵאִיר: דְּחָיְישִׁינַן שֶׁמָּא צִפּוֹרֵי נָזִיר טָמֵא קִיבֵּל עָלָיו.
Rabbi Yoḥanan said: Everyone agrees that one does not associate the object of his vow with something juxtaposed to it in a verse. Rather, this is the reason of Rabbi Meir: We are concerned that perhaps he accepted upon himself the birds of an impure nazirite. Since an impure nazirite must bring two birds as offerings if he inadvertently becomes impure from a corpse (Numbers 6:10), when the individual accepts upon himself an obligation pertaining to birds, he means that he is becoming a nazirite and will be responsible for bringing an offering of birds if he becomes impure.
מִכְּדֵי ״חָיְישִׁינַן״ קָאָמַר, דִּלְמָא צִפּוֹרֵי נְדָבָה קִיבֵּל עָלָיו? אִם כֵּן, ״הֲרֵי עָלַי קֵן״ מִבְּעֵי לֵיהּ.
The Gemara asks: Since Rabbi Yoḥanan said that, even according to Rabbi Meir, we are concerned that the individual intended to become a nazirite, but it is not clear that this was his intention, it can be argued that perhaps he accepted upon himself a gift offering of birds as a burnt-offering. Consequently, why is he considered a nazirite? The Gemara answers: If it was so, that his intention was to bring a gift offering, he should have said: It is hereby incumbent upon me to bring a nest, which is the common expression used to accept an obligation to bring a gift offering of birds.
וְדִלְמָא ״הֲרֵי עָלַי צִפּוֹרֵי מְצוֹרָע״ קָאָמַר? כְּגוֹן שֶׁהָיָה נָזִיר עוֹבֵר לְפָנָיו. וְדִלְמָא נָזִיר טָמֵא, וּלְפוֹטְרוֹ מִן קׇרְבְּנוֹתָיו קָאָמַר?! כְּגוֹן שֶׁהָיָה נָזִיר טָהוֹר עוֹבֵר לְפָנָיו.
The Gemara asks further: But perhaps he was saying: It is incumbent upon me to bring the birds of a leper, rendering himself liable to bring a leper’s offerings on a leper’s behalf (see Leviticus 14:4). The Gemara answers: This is a case where a nazirite was passing before him when he spoke, and he clearly had naziriteship in mind. The Gemara asks: But perhaps it was an impure nazirite, and he was saying that he accepts the obligation to exempt the nazirite from his offerings by sacrificing them on the nazirite’s behalf. The Gemara answers: This is a case where a pure nazirite was passing before him.
מַאי בֵּינַיְיהוּ?
The Gemara asks: What is the difference between the opinions of Reish Lakish and Rabbi Yoḥanan? After all, according to both explanations it is necessary to say that this is a case where a nazirite was passing before him.
אִיכָּא בֵּינַיְיהוּ כְּגוֹן דְּאָמַר ״צִיפֳּרִין הַסְּמוּכִין לְשֵׂעָר עָלַי״, לְרַבִּי יוֹחָנָן, אַף עַל גַּב דְּאָמַר הָכִי, אִי נָזִיר עוֹבֵר לְפָנָיו — אִין, אִי לָא — לָא. לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אַף עַל גַּב דְּאֵין נָזִיר עוֹבֵר לְפָנָיו.
The Gemara answers: There is a practical difference between them in a case where he explicitly said: An obligation is hereby incumbent upon me with regard to the birds juxtaposed in the verse to hair. According to Rabbi Yoḥanan, although he said this, if a nazirite was passing before him, yes, Rabbi Meir considers it a nazirite vow; if not, no, it is not considered a nazirite vow. Conversely, according to Rabbi Shimon ben Lakish, although no nazirite was passing before him, Rabbi Meir considers it a nazirite vow, as he holds that according to Rabbi Meir, one associates the object of his vow with something juxtaposed to it in a verse.
מִי אִיכָּא לְמַאן דְּאָמַר לָא מַתְפֵּיס אִינִישׁ בְּמִילְּתָא דִּסְמִיךְ לֵיהּ? וְהָתַנְיָא: הָאוֹמֵר ״יָמִין״ — הֲרֵי זוֹ שְׁבוּעָה. מַאי טַעְמָא, לָאו מִשּׁוּם דִּכְתִיב ״וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם״?
The Gemara asks: Is there, in fact, anyone who says that a person does not associate the object of his vow with something juxtaposed to it in a verse? Isn’t it taught in a baraita that in the case of one who says: Right [yamin], that is an expression of an oath? What is the reason for this? Is it not because it is written: “When he lifted up his right hand and his left hand unto heaven, and swore by Him that lives forever” (Daniel 12:7)? It seems evident that the term “right” indicates an oath merely because in the verse it is juxtaposed to an oath.
אָמְרִי: לָא, מִשּׁוּם דְּיָמִין גּוּפֵיהּ אִיקְּרִי שְׁבוּעָה. דְּתַנְיָא: מִנַּיִין לָאוֹמֵר ״יָמִין״ שֶׁהִיא שְׁבוּעָה, שֶׁנֶּאֱמַר: ״נִשְׁבַּע ה׳ בִּימִינוֹ״, וּמִנַּיִין לָאוֹמֵר שְׂמֹאל שֶׁהִיא שְׁבוּעָה, שֶׁנֶּאֱמַר: ״וּבִזְרוֹעַ עוּזּוֹ״.
The Gemara rejects this: Say no, it is because the right hand itself is called an oath, as it is taught in a baraita: From where is it derived that in the case of one who says: Right, that it is an oath? It is derived from the verse where it is stated: “The Lord has sworn by His right hand” (Isaiah 62:8). And from where is it derived that in the case of one who says: Left, that it is an oath? It is derived from the continuation of that verse, where it is stated: “And by the arm of His strength” (Isaiah 62:8). Since this is the complementary phrase for the right hand, it must refer to the left hand. It is clear from here that both right and left are themselves expressions of an oath and do not indicate an oath merely because they are juxtaposed in a verse to an expression of an oath.
מַתְנִי׳ ״הֲרֵינִי נָזִיר מִן הַחַרְצַנִּים״ וּ״מִן הַזַּגִּים״ וּ״מִן הַתִּגְלַחַת״ וּ״מִן הַטּוּמְאָה״ — הֲרֵי זֶה נָזִיר, וְכׇל דִּקְדּוּקֵי נְזִירוּת עָלָיו.
MISHNA: If one said: I am hereby a nazirite and therefore will refrain from grape seeds, or: I am hereby a nazirite and therefore will refrain from grape skins, or: From shaving, or: From impurity, he is a nazirite. And all details of naziriteship are incumbent upon him. Not only does the prohibition he mentioned take effect, he is bound by all of the strictures of naziriteship.
גְּמָ׳ מַתְנִיתִין דְּלָא כְּרַבִּי שִׁמְעוֹן. דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: אֵינוֹ חַיָּיב עַד שֶׁיִּדּוֹר מִכּוּלָּם. וְרַבָּנַן אָמְרִי: אֲפִילּוּ לָא נְזַר אֶלָּא בְּחַד מִנְּהוֹן — הָוֵי נָזִיר.
GEMARA: The Gemara comments: The mishna is not in accordance with the opinion of Rabbi Shimon, as it is taught in a baraita that Rabbi Shimon says: One is not obligated as a nazirite until he vows that all items and actions forbidden to a nazirite are forbidden to him. And the Rabbis say: Even if he vowed to abstain from only one of them, he is a nazirite.
מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן — אָמַר קְרָא: ״מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד זָג״. וְרַבָּנַן, מַאי טַעְמָא — אָמַר קְרָא: ״מִיַּיִן וְשֵׁכָר יַזִּיר״.
The Gemara explains: What is the reason for the opinion of Rabbi Shimon? The verse states with regard to a nazirite: “All the days of his naziriteship he shall not eat from anything that is made of the grapevine, from pits to grape skin” (Numbers 6:4), which indicates that his vow of naziriteship must include all the prohibitions of a nazirite. The Gemara continues to clarify: And according to the Rabbis, what is the reason that he becomes a nazirite even if he specified only one of the prohibitions of a nazirite? The verse states: “He shall abstain from wine and strong drink” (Numbers 6:3). This implies that even if one vows to abstain only from wine and strong drink, all of the halakhot of a nazirite take effect.
וְרַבִּי שִׁמְעוֹן נָמֵי, הָכְתִיב: ״מִיַּיִן וְשֵׁכָר יַזִּיר״! הַהוּא מִיבְּעֵי לֵיהּ — לֶאֱסוֹר יֵין מִצְוָה כְּיֵין הָרְשׁוּת.
The Gemara asks: And also according to Rabbi Shimon, isn’t it written “he shall abstain from wine and strong drink”? The Gemara answers: Rabbi Shimon requires that verse to prohibit a nazirite from drinking wine that is consumed for a mitzva just as he is prohibited from drinking wine whose consumption is optional.
מַאי הִיא — קִדּוּשְׁתָּא וְאַבְדָּלְתָּא?
The Gemara asks: What is wine that is consumed for a mitzva? Is it the wine of kiddush and havdala?
