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Today's Daf Yomi

January 31, 2023 | 讟壮 讘砖讘讟 转砖驻状讙

  • This month's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

  • Masechet Nazir is sponsored by the family of Rabbi Howard Alpert, HaRav Tzvi Lipa ben Hillel, in honor of his first yahrzeit.

Nazir 8

Today鈥檚 daf is sponsored by Dalia Gamson in memory of Efraim ben Yitzchak Shmuel.

The Mishna lists several cases where one accepted to be a nazir for a time period based on an object, like the hair on my head, dush of the earth…). They are considered a nazir forever, but tana kama and Rebbi disagree about whether one meant an infinite number of separate terms of being a nazir (with haircuts and sacrifices at the end of each thirty-day term) or one long period of being a nazir that lasts forever. If one said one will be a nazir for the capacity of the house or the basket, we ask what the intent was – for the house/basket or for contents. If the intent was the house/basket, they are a nazir for thirty days. If the intent was the contents, we view it as if it was filled with mustard seeds and they are a nazir for the rest of their life. If one says they will be a nazir from here to a different location, we measure how many days’ journey and use that to determine how long the term will be. If one says “like the number of the days in the solar year” they are a nazir for 365 30-day terms. Rabbi Yehuda recounts that someone did this and as he finished the last term, he died. The Gemara questions the case with the basket – why do we assume they meant full of mustard seeds and not something larger like gourds, which would mean a nazirite term for a period of time corresponding to the number of gourds. Does this issue depend on a debate between Rabbi Shimon and Rabbi Yehuda about whether we are stringent or lenient regarding vows? Chizkiya says yes, but Rabbi Yochanan distinguishes between the case where they disagree and our case and claims that Rabbi Yehuda would agree in the case of our Mishna as well. According to Rabbi Yochanan’s explanation, one must explain that Rabbi Yehuda holds like Rebbi’s opinion in our Mishna. However, that is difficult in light of Rabbi Yehuda’s statement in our Mishna and in a braita. Those difficulties are resolved. Several braitot are quoted with more cases of specific wording used by one accepting to be a nazir and how long or how many terms that person would need to be a nazir.

诪转谞讬壮 讛专讬谞讬 谞讝讬专 讻砖注专 专讗砖讬 讜讻注驻专 讛讗专抓 讜讻讞讜诇 讛讬诐 讛专讬 讝讛 谞讝讬专 注讜诇诐 讜诪讙诇讞 讗讞转 诇砖诇砖讬诐 讬讜诐


MISHNA: If one says: I am hereby a nazirite like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea, he is a nazirite forever. He has accepted a separate term of naziriteship for every hair or particle of dust or sand, which in practice means that he will be a nazirite forever. And he shaves his hair once every thirty days.


专讘讬 讗讜诪专 讗讬谉 讝讛 诪讙诇讞 讗讞转 诇砖诇砖讬诐 讬讜诐 讜讗讬讝讛讜 诪讙诇讞 讗讞转 诇砖诇砖讬诐 讛讗讜诪专 讛专讬 注诇讬 谞讝讬专讜转 讻砖注专 专讗砖讬 讜讻注驻专 讛讗专抓 讜讻讞讜诇 讛讬诐


Rabbi Yehuda HaNasi says: This nazirite does not shave his hair once every thirty days, as he has accepted upon himself one long term of naziriteship lasting for as many days as there are hairs or particles of dust or sand. And who is the nazirite who shaves his hair once every thirty days? One who says: It is hereby incumbent upon me to observe naziriteships like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea. Since he used the plural term naziriteships, it is clear that he is accepting distinct terms of naziriteship.


讛专讬谞讬 谞讝讬专 诪诇讗 讛讘讬转 讗讜 诪诇讗 讛拽讜驻讛 讘讜讚拽讬谉 讗讜转讜 讗诐 讗诪专 讗讞转 讙讚讜诇讛 谞讝专转讬 谞讝讬专 砖诇砖讬诐 讬讜诐 讜讗诐 讗诪专 住转诐 谞讝专转讬 专讜讗讬谉 讗转 讛拽讜驻讛 讻讗讬诇讜 讛讬讗 诪诇讗讛 讞专讚诇 讜谞讝讬专 讻诇 讬诪讬讜


If one says: I am hereby a nazirite in accordance with the capacity of the house, or: The capacity of the basket, one checks with him what he had in mind. If he said: My intention was to take a nazirite vow for one long term of naziriteship, he is a nazirite for only thirty days, in accordance with the ruling of the mishna that the words long or short are of no account when used in a nazirite vow (7a). And if he said: I took a nazirite vow without specification, it is assumed that he meant to accept upon himself terms of naziriteship corresponding to the number of items that fit into the basket, and the smallest items normally placed in baskets are used for this evaluation. Consequently, one views the basket as though it were full of mustard seeds, which are extremely small, and he is a nazirite for his entire life.


讛专讬谞讬 谞讝讬专 诪讻讗谉 注讚 诪拽讜诐 驻诇讜谞讬 讗讜诪讚讬谉 讻诪讛 讬诪讬诐 诪讻讗谉 注讚 诪拽讜诐 驻诇讜谞讬 讗诐 驻讞讜转 诪砖诇砖讬诐 讬讜诐 谞讝讬专 砖诇砖讬诐 讬讜诐 讜讗诐 诇讗讜 谞讝讬专 讻诪谞讬谉 讛讬诪讬诐


If one says: I am hereby a nazirite from here until such and such a place, one estimates how many days it takes to walk from here until such and such a place. If it is less than thirty days, he is a nazirite for thirty days, since this is the minimum term of naziriteship. And if not, i.e., if it takes more than thirty days to walk that distance, he is a nazirite in accordance with the number of days it takes to walk to that place.


讛专讬谞讬 谞讝讬专 讻诪谞讬谉 讬诪讜转 讛讞诪讛 诪讜谞讛 谞讝讬专讜转 讻诪谞讬谉 讬诪讜转 讛讞诪讛 讗诪专 专讘讬 讬讛讜讚讛 诪注砖讛 讛讬讛 讻讬讜谉 砖讛砖诇讬诐 诪转:


If one says: I am hereby a nazirite in accordance with the number of days in a solar year, he counts 365 consecutive naziriteships, in accordance with the number of days in a solar year. Rabbi Yehuda said: There was an incident where someone took this vow and observed 365 consecutive terms of naziriteship. Once he completed all these terms of naziriteship, he died.


讙诪壮 专讜讗讬谉 讗转 讛拽讜驻讛 讻讗讬诇讜 诪诇讗讛 讞专讚诇 讜谞讝讬专 讻诇 讬诪讬讜 讜讗诪讗讬 讜诇讬讞讝讬讬讛 讻讗讬诇讜 诪诇讗讛 拽讬砖讜讗讬谉 讜讚诇讜注讬谉 讜转讬讛讜讬 诇讬讛 转拽谞转讗


GEMARA: The mishna taught that if one said: I am hereby a nazirite in accordance with the capacity of the basket, and he did not specifically intend to accept one term of naziriteship, one views the basket as though it were full of mustard seeds, and he is a nazirite for his entire life. The Gemara asks: But why does one view the basket as though it were full of mustard seeds? Let us view it as though it were full of cucumbers or gourds, which are much larger. The basket would consequently hold fewer of them, and there would be a remedy for him, i.e., he would be able to complete his terms of naziriteship and resume living as a non-nazirite.


讗诪专 讞讝拽讬讛 讘诪讞诇讜拽转 砖谞讜讬讛 讜专讘讬 砖诪注讜谉 讛讬讗 讚讗诪专 讗讚诐 诪讻谞讬住 讗转 注爪诪讜 诇讚讘专 砖住驻讬拽讜 讞诪讜专 诪讜讚讗讬


In response to this question, 岣zkiyya said: This issue is taught as a dispute between tanna鈥檌m, and the mishna is in accordance with the opinion of Rabbi Shimon, who said: A person places himself in a state where the resulting uncertainty is more stringent than if there were certainty, i.e., an individual willingly accepts conditions that are ambiguous although this may cause him to have to keep more stringent halakhot if the uncertainty is not clarified.


讚转谞讬讗 讛专讬谞讬 谞讝讬专 注诇 诪谞转 砖讬讛讗 讘讻专讬 讝讛 诪讗讛 讻讜专 讜讛诇讱 讜诪爪讗讜 砖谞讙谞讘 讗讜 砖讗讘讚 专讘讬 砖诪注讜谉 讗讜住专 砖住驻拽 谞讝讬专讜转 诇讛讞诪讬专


This is as it is taught in a baraita: With regard to one who says: I am hereby a nazirite on the condition that this pile of grain will be found to contain at least one hundred kor, and he went to measure the pile and found that it was stolen or lost, making it impossible to determine whether it contained one hundred kor, Rabbi Shimon prohibits him to drink wine or cut his hair, as he holds that in a case of uncertain naziriteship one is required to act stringently. Similarly, in the case in the mishna, since it is not known whether one intended to accept naziriteship according to the number of mustard seeds in the basket or according to the number of gourds there, he must act stringently.


专讘讬 讬讛讜讚讛 诪转讬专 砖住驻拽 谞讝讬专讜转 诇讛拽诇


Conversely, Rabbi Yehuda permits him to drink wine or cut his hair, as he holds that in a case of uncertain naziriteship one is permitted to act leniently. The naziriteship does not take effect, since the pile might have contained less than one hundred kor.


专讘讬 讬讜讞谞谉 讗诪专 讗驻讬诇讜 转讬诪讗 专讘讬 讬讛讜讚讛 讛转诐 诇讗 谞讞讬转 诇讬讛 诇谞讝讬专讜转 讛讻讗 谞讞讬转 诇讬讛 诇谞讝讬专讜转 讘诪讗讬 诇住诇讜拽讬讛 诪讬谞讬讛


Rabbi Yo岣nan said: You can even say that the mishna is in accordance with the opinion of Rabbi Yehuda because the cases in the mishna and in the baraita are not comparable. There, in the case discussed in the baraita, he does not necessarily even enter a state of naziriteship, as it is unclear whether the pile contained a kor of grain. Consequently, he retains his previous status and is not considered a nazirite. Conversely, in the case discussed here in the mishna, he certainly enters a state of naziriteship, since he undoubtedly vowed to be a nazirite for some period of time. Consequently, how is it possible to remove the state of naziriteship from him when it is uncertain when his terms end? Therefore, even Rabbi Yehuda would agree that he remains a nazirite indefinitely.


讗诪讗讬 诇讗 诇讬讞讝讬讛 诇拽讜驻讛 讻讗讬诇讜 诪诇讗讛 拽讬砖讜讗讬谉 讜讚诇讜注讬谉 讜转讬讛讜讬 诇讬讛 转拽谞转讗 讛讗 住诇拽讗 讚注转讬谉 谞讝讬专讜转 讛讜讗 讚拽讘讬诇 注讬诇讜讬讛


The Gemara asks: Why is it not possible to remove from him the status of naziriteship? Let us view the basket as though it were full of cucumbers or gourds, as he has accepted at least as many terms of naziriteship as the number of cucumbers or gourds that can fit in the basket, and in this way there will be a remedy for him. It entered our minds to say that it is distinct naziriteships that he accepted upon himself, and so once he has completed the minimal number of naziriteships, he should no longer be considered a nazirite unless it can be determined that he accepted more than this number of terms of naziriteship.


讚专讘讬 讬讛讜讚讛 住讘专 诇讛 讻专讘讬 讚转谞谉 专讘讬 讗讜诪专 讗讬谉 讝讛 诪讙诇讞 讗讞转 诇砖诇砖讬诐 讬讜诐 讜讗讬讝讛讜 砖诪讙诇讞 讗讞转 诇砖诇砖讬诐 讬讜诐 讛讗讜诪专 [讛专讬] 注诇讬 谞讝讬专讜转 讻砖注专 专讗砖讬 讜讻注驻专 讛讗专抓 讜讻讞讜诇 讛讬诐


The Gemara answers: This is not possible, as Rabbi Yehuda holds in accordance with the opinion of Rabbi Yehuda HaNasi, as we learned in the mishna (8a) with regard to one who vows: I am hereby a nazirite like the hair of my head, Rabbi Yehuda HaNasi says: This nazirite does not shave his hair once every thirty days, as he is considered to have accepted one long term of naziriteship. And who is the nazirite who has accepted distinct terms of naziriteship and therefore shaves his hair once every thirty days? One who says: It is incumbent upon me to observe naziriteships like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea. Since Rabbi Yehuda agrees with Rabbi Yehuda HaNasi, he holds that one who uses a formulation similar to that used in the first case in the mishna and says: I am hereby a nazirite according to the capacity of the basket, has accepted one long term of naziriteship.


讜专讘讬 讬讛讜讚讛 诪讬 住讘专 诇讛 讻专讘讬 讜讛转谞谉 讛专讬谞讬 谞讝讬专 讻诪谞讬谉 讬诪讜转 讛讞诪讛 讜讻讜壮 讗诪专 专讘讬 讬讛讜讚讛 诪注砖讛 讛讬讛 讜讻讬讜谉 砖讛砖诇讬诐 诪转


The Gemara asks: And does Rabbi Yehuda hold in accordance with the opinion of Rabbi Yehuda HaNasi? But didn鈥檛 we learn in the mishna that if one says: I am hereby a nazirite in accordance with the number of days in a solar year, he counts 365 consecutive naziriteships, in accordance with the number of days in a solar year. Rabbi Yehuda said: There was an incident where someone took this vow and observed 365 consecutive terms of naziriteship. Once he completed all these terms of naziriteship, he died.


讗讬 讗诪专转 讘砖诇诪讗 谞讝讬专讜转 拽讗 诪拽讘诇 注诇讬讛 讛讬讬谞讜 讟注诪讗 讚讻讬讜谉 讚讛砖诇讬诐 诪转 讗诇讗 讗讬 讗诪专转 讞讚讗 谞讝讬专讜转 拽讘诇 注讬诇讜讬讛 诪讬 讛讜讬 讛砖诇诪讛 讻诇诇


The Gemara explains its question: Granted, if you say that he accepts upon himself many naziriteships, that is the reason for his statement that once he completed all these terms of naziriteship he died. However, if you say that Rabbi Yehuda does not agree with the unattributed opinion of the mishna and holds that he accepted upon himself one term of naziriteship lasting 365 days, is there completion here at all? Rabbi Yehuda would not have used this terminology in reference to the mishna鈥檚 previous statement if he himself holds that the individual accepted only one term of naziriteship.


讜注讜讚 诪讬 住讘专 诇讛 讻专讘讬 讜讛讗 转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讛专讬谞讬 谞讝讬专 诪谞讬谉 讛讬诇拽讟讬 拽讬抓 讜诪谞讬谉 砖讘诇讬 砖诪讬讟讛 诪讜谞讛 谞讝讬专讜转 讻诪谞讬谉 讛讬诇拽讟讬 拽讬抓 讜讻诪谞讬谉 砖讘诇讬 砖诪讬讟讛


And furthermore, does Rabbi Yehuda hold in accordance with the opinion of Rabbi Yehuda HaNasi? But isn鈥檛 it taught in a baraita that Rabbi Yehuda says: If one says: I am hereby a nazirite like the number of piles [helketei] of figs [kayitz] left to dry, or: Like the number of sheaves of the Sabbatical Year, he must count as many naziriteships as the number of piles of figs or as the number of sheaves of the Sabbatical Year? This proves that Rabbi Yehuda does not hold that the individual accepts only one long term of naziriteship.


诪谞讬谉 砖讗谞讬


The Gemara responds: This does not prove that Rabbi Yehuda does not agree with Rabbi Yehuda HaNasi, since one who specifies: Like the number, is different, as even Rabbi Yehuda HaNasi would agree that he is referring to distinct terms of naziriteship rather than one long term of naziriteship.


讜诪讬 砖讗谞讬 诇讬讛 诇专讘讬 诪谞讬谉 讜讛转谞讬讗 讛专讬谞讬 谞讝讬专 讻诪谞讬谉 讬诪讜转 讛讞诪讛 诪讜谞讛 谞讝讬专讜转 讻诪谞讬谉 讬诪讜转 讛讞诪讛 讻讬诪讬 讛诇讘谞讛 诪讜谞讛 讻讬诪讬 讛诇讘谞讛 专讘讬 讗讜诪专 注讚 砖讬讗诪专 谞讝讬专讜转 注诇讬 讻诪谞讬谉 讬诪讜转 讛讞诪讛 讜讻诪谞讬谉 讬诪讜转 讛诇讘谞讛


The Gemara asks: And is the case of one who says: Like the number, different according to Rabbi Yehuda HaNasi? But isn鈥檛 it taught in a baraita that if one says: I am hereby a nazirite like the number of days in a solar year, he counts naziriteships corresponding to the number of days in a solar year. If one says: Like the days in a lunar year, i.e., a year comprised of twelve lunar months, he counts terms of naziriteship corresponding to the days in a lunar year. Rabbi Yehuda HaNasi says: He is assumed to have accepted one term of naziriteship until he says: It is incumbent upon me to observe naziriteships like the number of days in a solar year, or: Like the number of days in a lunar year. This demonstrates that if one did not explicitly use the plural term naziriteships, he is assumed to have accepted a single term of naziriteship even if he said: Like the number.


专讘讬 讬讛讜讚讛 住讘专 诇讛 讻讜转讬讛 讘讞讚讗 讜驻诇讬讙 注诇讬讛 讘讞讚讗 住讘专 诇讛 讻讜转讬讛 讘讞讚讗 谞讝讬专讜转 拽讘讬诇 注讬诇讜讬讛 讜驻诇讬讙 注诇讬讛 讘讞讚讗 讚讗讬诇讜 专讘讬 讬讛讜讚讛 砖谞讬 诇讬讛 诪讜谞讛 讜专讘讬 诇讗 砖谞讬 诇讬讛 诪讜谞讛:


The Gemara answers: Rabbi Yehuda holds in accordance with Rabbi Yehuda HaNasi鈥檚 opinion in one case and disagrees with him in one case. He holds in accordance with his opinion in one case, as follows: If one says: I am hereby a nazirite like the hairs of my head, he has accepted upon himself one term of naziriteship for as many days as the number of hairs on his head. And he disagrees with him in one case, as according to Rabbi Yehuda, the case of one who counts is different from the previous case, and so one who states: Like the number of hairs of my head, is considered to have accepted many distinct terms of naziriteship. However, according to Rabbi Yehuda HaNasi, one who counts is not different. He is assumed to have accepted a single term of naziriteship unless he explicitly uses the plural term naziriteships.


转谞讜 专讘谞谉 讛专讬谞讬 谞讝讬专 讻诇 讬诪讬 讞讬讬 讛专讬谞讬 谞讝讬专 注讜诇诐 讛专讬 讝讛 谞讝讬专 注讜诇诐 讗驻讬诇讜 诪讗讛 砖谞讛 讗驻讬诇讜 讗诇祝 砖谞讬诐 讗讬谉 讝讛 谞讝讬专 注讜诇诐 讗诇讗 谞讝讬专 诇注讜诇诐:


The Sages taught: If one says: I am hereby a nazirite all the days of my life, or: I am hereby a permanent nazirite, he is a permanent nazirite and he trims his hair on a yearly basis like Absalom. However, in the case of one who accepts upon himself naziriteship for a fixed amount of time, even if he says: One hundred years or even: One thousand years, he is not the specific type of nazirite known as a permanent nazirite. Rather, he is a regular nazirite forever, and he may never cut his hair.


转谞讜 专讘谞谉 讛专讬谞讬 谞讝讬专 讜讗讞转 诪讜谞讛 砖转讬诐 讜注讜讚 诪讜谞讛 砖诇砖 讜砖讜讘 诪讜谞讛 讗专讘注 驻砖讬讟讗 诪讛讜 讚转讬诪讗 讜砖讜讘 讻讬 讻讜诇讛讜 讜讛讜讬讗 诇讬讛 砖讬转 拽讗 诪砖诪注 诇谉 讚诇讗:


The Sages taught in a baraita: If one said: I am hereby a nazirite and one, he counts two terms of naziriteship, since he first took a nazirite vow and then accepted an additional term of naziriteship. If one said: I am hereby a nazirite and one and more, he counts three terms of naziriteship. If he added to that statement: And again, he counts four. The Gemara asks: Isn鈥檛 this last halakha obvious? The Gemara answers: It is necessary to teach this halakha. Lest you say that the words and again are referring to terms of naziriteship equal in number to all the terms he has already accepted, and he has therefore accepted six terms of naziriteship altogether, the baraita therefore teaches us that this is not the correct interpretation of his statement.


转谞讜 专讘谞谉 讛专讬谞讬 谞讝讬专 住讜诪讻讜住 讗讜诪专 讛谉 讗讞转 讚讬讙讜谉 砖转讬诐 讟专讬讙讜谉 砖诇砖 讟讟专讙讜谉 讗专讘注 驻讜谞讟讬讙讜谉 讞诪砖:


The Sages taught in a baraita: If one said: I am hereby a nazirite, Sumakhos says: If he then added the word hen, which means one in Greek, he has accepted one term of naziriteship. If one said: Digon, which means two sides in Hebraicized Greek, he must observe two terms of naziriteship. If one said: Trigon, which means triangle in Hebraicized Greek, then he has accepted three terms of naziriteship. If he said: Tetragon, quadrilateral in Hebraicized Greek, then he has accepted four terms, and if he said: Puntigon, pentagon in Hebraicized Greek, then he has accepted five terms of naziriteship.


转谞讜 专讘谞谉 讘讬转 注讙讜诇 讚讬讙讜谉 讟专讬讙讜谉 驻讜谞讟讬讙讜谉 讗讬谞讜 诪讟诪讗 讘谞讙注讬诐 讟讟专讙讜谉 诪讟诪讗 讘谞讙注讬诐 诪讗讬 讟注诪讗 诇诪讟讛 讛讜讗 讗讜诪专 拽讬专 拽讬专讜转 诇诪注诇讛 讛讜讗 讗讜诪专 拽讬专 拽讬专讜转 讛专讬 讻讗谉 讗专讘注:


The Gemara cites another baraita dealing with these same expressions: The Sages taught: A round house, a two-sided house, a triangle-shaped house, and a pentagon-shaped house cannot become impure with leprosy, whereas a house shaped like a quadrilateral can become impure with leprosy. What is the reason for this? In the verse below it states, when referring to a wall, the plural term walls: 鈥淎nd, behold, if the plague has spread in the walls of the house鈥 (Leviticus 14:39). Additionally, in the verse above it states, when referring to a wall, the plural term walls: 鈥淎nd behold, if the plague be in the walls of the house鈥 (Leviticus 14:37). These plural terms are unnecessary, and it is therefore understood that there are four walls mentioned here in order to indicate that a house can become impure through leprosy only if it has four sides.


讛讚专谉 注诇讱 讻诇 讻讬谞讜讬讬

  • This month's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

  • Masechet Nazir is sponsored by the family of Rabbi Howard Alpert, HaRav Tzvi Lipa ben Hillel, in honor of his first yahrzeit.

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诪转谞讬壮 讛专讬谞讬 谞讝讬专 讻砖注专 专讗砖讬 讜讻注驻专 讛讗专抓 讜讻讞讜诇 讛讬诐 讛专讬 讝讛 谞讝讬专 注讜诇诐 讜诪讙诇讞 讗讞转 诇砖诇砖讬诐 讬讜诐


MISHNA: If one says: I am hereby a nazirite like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea, he is a nazirite forever. He has accepted a separate term of naziriteship for every hair or particle of dust or sand, which in practice means that he will be a nazirite forever. And he shaves his hair once every thirty days.


专讘讬 讗讜诪专 讗讬谉 讝讛 诪讙诇讞 讗讞转 诇砖诇砖讬诐 讬讜诐 讜讗讬讝讛讜 诪讙诇讞 讗讞转 诇砖诇砖讬诐 讛讗讜诪专 讛专讬 注诇讬 谞讝讬专讜转 讻砖注专 专讗砖讬 讜讻注驻专 讛讗专抓 讜讻讞讜诇 讛讬诐


Rabbi Yehuda HaNasi says: This nazirite does not shave his hair once every thirty days, as he has accepted upon himself one long term of naziriteship lasting for as many days as there are hairs or particles of dust or sand. And who is the nazirite who shaves his hair once every thirty days? One who says: It is hereby incumbent upon me to observe naziriteships like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea. Since he used the plural term naziriteships, it is clear that he is accepting distinct terms of naziriteship.


讛专讬谞讬 谞讝讬专 诪诇讗 讛讘讬转 讗讜 诪诇讗 讛拽讜驻讛 讘讜讚拽讬谉 讗讜转讜 讗诐 讗诪专 讗讞转 讙讚讜诇讛 谞讝专转讬 谞讝讬专 砖诇砖讬诐 讬讜诐 讜讗诐 讗诪专 住转诐 谞讝专转讬 专讜讗讬谉 讗转 讛拽讜驻讛 讻讗讬诇讜 讛讬讗 诪诇讗讛 讞专讚诇 讜谞讝讬专 讻诇 讬诪讬讜


If one says: I am hereby a nazirite in accordance with the capacity of the house, or: The capacity of the basket, one checks with him what he had in mind. If he said: My intention was to take a nazirite vow for one long term of naziriteship, he is a nazirite for only thirty days, in accordance with the ruling of the mishna that the words long or short are of no account when used in a nazirite vow (7a). And if he said: I took a nazirite vow without specification, it is assumed that he meant to accept upon himself terms of naziriteship corresponding to the number of items that fit into the basket, and the smallest items normally placed in baskets are used for this evaluation. Consequently, one views the basket as though it were full of mustard seeds, which are extremely small, and he is a nazirite for his entire life.


讛专讬谞讬 谞讝讬专 诪讻讗谉 注讚 诪拽讜诐 驻诇讜谞讬 讗讜诪讚讬谉 讻诪讛 讬诪讬诐 诪讻讗谉 注讚 诪拽讜诐 驻诇讜谞讬 讗诐 驻讞讜转 诪砖诇砖讬诐 讬讜诐 谞讝讬专 砖诇砖讬诐 讬讜诐 讜讗诐 诇讗讜 谞讝讬专 讻诪谞讬谉 讛讬诪讬诐


If one says: I am hereby a nazirite from here until such and such a place, one estimates how many days it takes to walk from here until such and such a place. If it is less than thirty days, he is a nazirite for thirty days, since this is the minimum term of naziriteship. And if not, i.e., if it takes more than thirty days to walk that distance, he is a nazirite in accordance with the number of days it takes to walk to that place.


讛专讬谞讬 谞讝讬专 讻诪谞讬谉 讬诪讜转 讛讞诪讛 诪讜谞讛 谞讝讬专讜转 讻诪谞讬谉 讬诪讜转 讛讞诪讛 讗诪专 专讘讬 讬讛讜讚讛 诪注砖讛 讛讬讛 讻讬讜谉 砖讛砖诇讬诐 诪转:


If one says: I am hereby a nazirite in accordance with the number of days in a solar year, he counts 365 consecutive naziriteships, in accordance with the number of days in a solar year. Rabbi Yehuda said: There was an incident where someone took this vow and observed 365 consecutive terms of naziriteship. Once he completed all these terms of naziriteship, he died.


讙诪壮 专讜讗讬谉 讗转 讛拽讜驻讛 讻讗讬诇讜 诪诇讗讛 讞专讚诇 讜谞讝讬专 讻诇 讬诪讬讜 讜讗诪讗讬 讜诇讬讞讝讬讬讛 讻讗讬诇讜 诪诇讗讛 拽讬砖讜讗讬谉 讜讚诇讜注讬谉 讜转讬讛讜讬 诇讬讛 转拽谞转讗


GEMARA: The mishna taught that if one said: I am hereby a nazirite in accordance with the capacity of the basket, and he did not specifically intend to accept one term of naziriteship, one views the basket as though it were full of mustard seeds, and he is a nazirite for his entire life. The Gemara asks: But why does one view the basket as though it were full of mustard seeds? Let us view it as though it were full of cucumbers or gourds, which are much larger. The basket would consequently hold fewer of them, and there would be a remedy for him, i.e., he would be able to complete his terms of naziriteship and resume living as a non-nazirite.


讗诪专 讞讝拽讬讛 讘诪讞诇讜拽转 砖谞讜讬讛 讜专讘讬 砖诪注讜谉 讛讬讗 讚讗诪专 讗讚诐 诪讻谞讬住 讗转 注爪诪讜 诇讚讘专 砖住驻讬拽讜 讞诪讜专 诪讜讚讗讬


In response to this question, 岣zkiyya said: This issue is taught as a dispute between tanna鈥檌m, and the mishna is in accordance with the opinion of Rabbi Shimon, who said: A person places himself in a state where the resulting uncertainty is more stringent than if there were certainty, i.e., an individual willingly accepts conditions that are ambiguous although this may cause him to have to keep more stringent halakhot if the uncertainty is not clarified.


讚转谞讬讗 讛专讬谞讬 谞讝讬专 注诇 诪谞转 砖讬讛讗 讘讻专讬 讝讛 诪讗讛 讻讜专 讜讛诇讱 讜诪爪讗讜 砖谞讙谞讘 讗讜 砖讗讘讚 专讘讬 砖诪注讜谉 讗讜住专 砖住驻拽 谞讝讬专讜转 诇讛讞诪讬专


This is as it is taught in a baraita: With regard to one who says: I am hereby a nazirite on the condition that this pile of grain will be found to contain at least one hundred kor, and he went to measure the pile and found that it was stolen or lost, making it impossible to determine whether it contained one hundred kor, Rabbi Shimon prohibits him to drink wine or cut his hair, as he holds that in a case of uncertain naziriteship one is required to act stringently. Similarly, in the case in the mishna, since it is not known whether one intended to accept naziriteship according to the number of mustard seeds in the basket or according to the number of gourds there, he must act stringently.


专讘讬 讬讛讜讚讛 诪转讬专 砖住驻拽 谞讝讬专讜转 诇讛拽诇


Conversely, Rabbi Yehuda permits him to drink wine or cut his hair, as he holds that in a case of uncertain naziriteship one is permitted to act leniently. The naziriteship does not take effect, since the pile might have contained less than one hundred kor.


专讘讬 讬讜讞谞谉 讗诪专 讗驻讬诇讜 转讬诪讗 专讘讬 讬讛讜讚讛 讛转诐 诇讗 谞讞讬转 诇讬讛 诇谞讝讬专讜转 讛讻讗 谞讞讬转 诇讬讛 诇谞讝讬专讜转 讘诪讗讬 诇住诇讜拽讬讛 诪讬谞讬讛


Rabbi Yo岣nan said: You can even say that the mishna is in accordance with the opinion of Rabbi Yehuda because the cases in the mishna and in the baraita are not comparable. There, in the case discussed in the baraita, he does not necessarily even enter a state of naziriteship, as it is unclear whether the pile contained a kor of grain. Consequently, he retains his previous status and is not considered a nazirite. Conversely, in the case discussed here in the mishna, he certainly enters a state of naziriteship, since he undoubtedly vowed to be a nazirite for some period of time. Consequently, how is it possible to remove the state of naziriteship from him when it is uncertain when his terms end? Therefore, even Rabbi Yehuda would agree that he remains a nazirite indefinitely.


讗诪讗讬 诇讗 诇讬讞讝讬讛 诇拽讜驻讛 讻讗讬诇讜 诪诇讗讛 拽讬砖讜讗讬谉 讜讚诇讜注讬谉 讜转讬讛讜讬 诇讬讛 转拽谞转讗 讛讗 住诇拽讗 讚注转讬谉 谞讝讬专讜转 讛讜讗 讚拽讘讬诇 注讬诇讜讬讛


The Gemara asks: Why is it not possible to remove from him the status of naziriteship? Let us view the basket as though it were full of cucumbers or gourds, as he has accepted at least as many terms of naziriteship as the number of cucumbers or gourds that can fit in the basket, and in this way there will be a remedy for him. It entered our minds to say that it is distinct naziriteships that he accepted upon himself, and so once he has completed the minimal number of naziriteships, he should no longer be considered a nazirite unless it can be determined that he accepted more than this number of terms of naziriteship.


讚专讘讬 讬讛讜讚讛 住讘专 诇讛 讻专讘讬 讚转谞谉 专讘讬 讗讜诪专 讗讬谉 讝讛 诪讙诇讞 讗讞转 诇砖诇砖讬诐 讬讜诐 讜讗讬讝讛讜 砖诪讙诇讞 讗讞转 诇砖诇砖讬诐 讬讜诐 讛讗讜诪专 [讛专讬] 注诇讬 谞讝讬专讜转 讻砖注专 专讗砖讬 讜讻注驻专 讛讗专抓 讜讻讞讜诇 讛讬诐


The Gemara answers: This is not possible, as Rabbi Yehuda holds in accordance with the opinion of Rabbi Yehuda HaNasi, as we learned in the mishna (8a) with regard to one who vows: I am hereby a nazirite like the hair of my head, Rabbi Yehuda HaNasi says: This nazirite does not shave his hair once every thirty days, as he is considered to have accepted one long term of naziriteship. And who is the nazirite who has accepted distinct terms of naziriteship and therefore shaves his hair once every thirty days? One who says: It is incumbent upon me to observe naziriteships like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea. Since Rabbi Yehuda agrees with Rabbi Yehuda HaNasi, he holds that one who uses a formulation similar to that used in the first case in the mishna and says: I am hereby a nazirite according to the capacity of the basket, has accepted one long term of naziriteship.


讜专讘讬 讬讛讜讚讛 诪讬 住讘专 诇讛 讻专讘讬 讜讛转谞谉 讛专讬谞讬 谞讝讬专 讻诪谞讬谉 讬诪讜转 讛讞诪讛 讜讻讜壮 讗诪专 专讘讬 讬讛讜讚讛 诪注砖讛 讛讬讛 讜讻讬讜谉 砖讛砖诇讬诐 诪转


The Gemara asks: And does Rabbi Yehuda hold in accordance with the opinion of Rabbi Yehuda HaNasi? But didn鈥檛 we learn in the mishna that if one says: I am hereby a nazirite in accordance with the number of days in a solar year, he counts 365 consecutive naziriteships, in accordance with the number of days in a solar year. Rabbi Yehuda said: There was an incident where someone took this vow and observed 365 consecutive terms of naziriteship. Once he completed all these terms of naziriteship, he died.


讗讬 讗诪专转 讘砖诇诪讗 谞讝讬专讜转 拽讗 诪拽讘诇 注诇讬讛 讛讬讬谞讜 讟注诪讗 讚讻讬讜谉 讚讛砖诇讬诐 诪转 讗诇讗 讗讬 讗诪专转 讞讚讗 谞讝讬专讜转 拽讘诇 注讬诇讜讬讛 诪讬 讛讜讬 讛砖诇诪讛 讻诇诇


The Gemara explains its question: Granted, if you say that he accepts upon himself many naziriteships, that is the reason for his statement that once he completed all these terms of naziriteship he died. However, if you say that Rabbi Yehuda does not agree with the unattributed opinion of the mishna and holds that he accepted upon himself one term of naziriteship lasting 365 days, is there completion here at all? Rabbi Yehuda would not have used this terminology in reference to the mishna鈥檚 previous statement if he himself holds that the individual accepted only one term of naziriteship.


讜注讜讚 诪讬 住讘专 诇讛 讻专讘讬 讜讛讗 转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讛专讬谞讬 谞讝讬专 诪谞讬谉 讛讬诇拽讟讬 拽讬抓 讜诪谞讬谉 砖讘诇讬 砖诪讬讟讛 诪讜谞讛 谞讝讬专讜转 讻诪谞讬谉 讛讬诇拽讟讬 拽讬抓 讜讻诪谞讬谉 砖讘诇讬 砖诪讬讟讛


And furthermore, does Rabbi Yehuda hold in accordance with the opinion of Rabbi Yehuda HaNasi? But isn鈥檛 it taught in a baraita that Rabbi Yehuda says: If one says: I am hereby a nazirite like the number of piles [helketei] of figs [kayitz] left to dry, or: Like the number of sheaves of the Sabbatical Year, he must count as many naziriteships as the number of piles of figs or as the number of sheaves of the Sabbatical Year? This proves that Rabbi Yehuda does not hold that the individual accepts only one long term of naziriteship.


诪谞讬谉 砖讗谞讬


The Gemara responds: This does not prove that Rabbi Yehuda does not agree with Rabbi Yehuda HaNasi, since one who specifies: Like the number, is different, as even Rabbi Yehuda HaNasi would agree that he is referring to distinct terms of naziriteship rather than one long term of naziriteship.


讜诪讬 砖讗谞讬 诇讬讛 诇专讘讬 诪谞讬谉 讜讛转谞讬讗 讛专讬谞讬 谞讝讬专 讻诪谞讬谉 讬诪讜转 讛讞诪讛 诪讜谞讛 谞讝讬专讜转 讻诪谞讬谉 讬诪讜转 讛讞诪讛 讻讬诪讬 讛诇讘谞讛 诪讜谞讛 讻讬诪讬 讛诇讘谞讛 专讘讬 讗讜诪专 注讚 砖讬讗诪专 谞讝讬专讜转 注诇讬 讻诪谞讬谉 讬诪讜转 讛讞诪讛 讜讻诪谞讬谉 讬诪讜转 讛诇讘谞讛


The Gemara asks: And is the case of one who says: Like the number, different according to Rabbi Yehuda HaNasi? But isn鈥檛 it taught in a baraita that if one says: I am hereby a nazirite like the number of days in a solar year, he counts naziriteships corresponding to the number of days in a solar year. If one says: Like the days in a lunar year, i.e., a year comprised of twelve lunar months, he counts terms of naziriteship corresponding to the days in a lunar year. Rabbi Yehuda HaNasi says: He is assumed to have accepted one term of naziriteship until he says: It is incumbent upon me to observe naziriteships like the number of days in a solar year, or: Like the number of days in a lunar year. This demonstrates that if one did not explicitly use the plural term naziriteships, he is assumed to have accepted a single term of naziriteship even if he said: Like the number.


专讘讬 讬讛讜讚讛 住讘专 诇讛 讻讜转讬讛 讘讞讚讗 讜驻诇讬讙 注诇讬讛 讘讞讚讗 住讘专 诇讛 讻讜转讬讛 讘讞讚讗 谞讝讬专讜转 拽讘讬诇 注讬诇讜讬讛 讜驻诇讬讙 注诇讬讛 讘讞讚讗 讚讗讬诇讜 专讘讬 讬讛讜讚讛 砖谞讬 诇讬讛 诪讜谞讛 讜专讘讬 诇讗 砖谞讬 诇讬讛 诪讜谞讛:


The Gemara answers: Rabbi Yehuda holds in accordance with Rabbi Yehuda HaNasi鈥檚 opinion in one case and disagrees with him in one case. He holds in accordance with his opinion in one case, as follows: If one says: I am hereby a nazirite like the hairs of my head, he has accepted upon himself one term of naziriteship for as many days as the number of hairs on his head. And he disagrees with him in one case, as according to Rabbi Yehuda, the case of one who counts is different from the previous case, and so one who states: Like the number of hairs of my head, is considered to have accepted many distinct terms of naziriteship. However, according to Rabbi Yehuda HaNasi, one who counts is not different. He is assumed to have accepted a single term of naziriteship unless he explicitly uses the plural term naziriteships.


转谞讜 专讘谞谉 讛专讬谞讬 谞讝讬专 讻诇 讬诪讬 讞讬讬 讛专讬谞讬 谞讝讬专 注讜诇诐 讛专讬 讝讛 谞讝讬专 注讜诇诐 讗驻讬诇讜 诪讗讛 砖谞讛 讗驻讬诇讜 讗诇祝 砖谞讬诐 讗讬谉 讝讛 谞讝讬专 注讜诇诐 讗诇讗 谞讝讬专 诇注讜诇诐:


The Sages taught: If one says: I am hereby a nazirite all the days of my life, or: I am hereby a permanent nazirite, he is a permanent nazirite and he trims his hair on a yearly basis like Absalom. However, in the case of one who accepts upon himself naziriteship for a fixed amount of time, even if he says: One hundred years or even: One thousand years, he is not the specific type of nazirite known as a permanent nazirite. Rather, he is a regular nazirite forever, and he may never cut his hair.


转谞讜 专讘谞谉 讛专讬谞讬 谞讝讬专 讜讗讞转 诪讜谞讛 砖转讬诐 讜注讜讚 诪讜谞讛 砖诇砖 讜砖讜讘 诪讜谞讛 讗专讘注 驻砖讬讟讗 诪讛讜 讚转讬诪讗 讜砖讜讘 讻讬 讻讜诇讛讜 讜讛讜讬讗 诇讬讛 砖讬转 拽讗 诪砖诪注 诇谉 讚诇讗:


The Sages taught in a baraita: If one said: I am hereby a nazirite and one, he counts two terms of naziriteship, since he first took a nazirite vow and then accepted an additional term of naziriteship. If one said: I am hereby a nazirite and one and more, he counts three terms of naziriteship. If he added to that statement: And again, he counts four. The Gemara asks: Isn鈥檛 this last halakha obvious? The Gemara answers: It is necessary to teach this halakha. Lest you say that the words and again are referring to terms of naziriteship equal in number to all the terms he has already accepted, and he has therefore accepted six terms of naziriteship altogether, the baraita therefore teaches us that this is not the correct interpretation of his statement.


转谞讜 专讘谞谉 讛专讬谞讬 谞讝讬专 住讜诪讻讜住 讗讜诪专 讛谉 讗讞转 讚讬讙讜谉 砖转讬诐 讟专讬讙讜谉 砖诇砖 讟讟专讙讜谉 讗专讘注 驻讜谞讟讬讙讜谉 讞诪砖:


The Sages taught in a baraita: If one said: I am hereby a nazirite, Sumakhos says: If he then added the word hen, which means one in Greek, he has accepted one term of naziriteship. If one said: Digon, which means two sides in Hebraicized Greek, he must observe two terms of naziriteship. If one said: Trigon, which means triangle in Hebraicized Greek, then he has accepted three terms of naziriteship. If he said: Tetragon, quadrilateral in Hebraicized Greek, then he has accepted four terms, and if he said: Puntigon, pentagon in Hebraicized Greek, then he has accepted five terms of naziriteship.


转谞讜 专讘谞谉 讘讬转 注讙讜诇 讚讬讙讜谉 讟专讬讙讜谉 驻讜谞讟讬讙讜谉 讗讬谞讜 诪讟诪讗 讘谞讙注讬诐 讟讟专讙讜谉 诪讟诪讗 讘谞讙注讬诐 诪讗讬 讟注诪讗 诇诪讟讛 讛讜讗 讗讜诪专 拽讬专 拽讬专讜转 诇诪注诇讛 讛讜讗 讗讜诪专 拽讬专 拽讬专讜转 讛专讬 讻讗谉 讗专讘注:


The Gemara cites another baraita dealing with these same expressions: The Sages taught: A round house, a two-sided house, a triangle-shaped house, and a pentagon-shaped house cannot become impure with leprosy, whereas a house shaped like a quadrilateral can become impure with leprosy. What is the reason for this? In the verse below it states, when referring to a wall, the plural term walls: 鈥淎nd, behold, if the plague has spread in the walls of the house鈥 (Leviticus 14:39). Additionally, in the verse above it states, when referring to a wall, the plural term walls: 鈥淎nd behold, if the plague be in the walls of the house鈥 (Leviticus 14:37). These plural terms are unnecessary, and it is therefore understood that there are four walls mentioned here in order to indicate that a house can become impure through leprosy only if it has four sides.


讛讚专谉 注诇讱 讻诇 讻讬谞讜讬讬

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