משנה: כָּל־כִּינּוּיֵי נְזִירוּת כַּנְּזִירוּת. הָאוֹמֵר אֱהֵא הֲרֵי זֶה נָזִיר אוֹ אֱהֵא נָוֶה נָזִיר. נָזִיק נָזִיחַ פָּזִיחַ הֲרֵי זֶה נָזִיר. הֲרֵינִי כָּזֶה הֲרֵינִי מְסַלְסֵל הֲרֵינִי מְכַלְכֵּל הֲרֵי עָלַי לְשַׁלַּח פֶּרַע הֲרֵי זֶה נָזִיר. הֲרֵי עָלַי צִיפֳּרִים רִבִּי מֵאִיר אוֹמֵר נָזִיר וַחֲכָמִים אוֹמְרִים אֵינוֹ נָזִיר. MISHNAH: All substitute names1Numbers.6.2">Num. 6:2 reads: “A man or a woman who clearly intend to vow the vow of a nazir, to become a nazir for the Eternal.” This makes it clear that making a vow of nazir, like any other vow, is implicitly an invocation of God’s name. The speaking of any vow therefore is an invocation of God’s name and this should be avoided; cf. Nedarim 1:1:1" href="/Jerusalem_Talmud_Nedarim.1.1.1">Nedarim 1:1, Note 1. In this the vow of nazir is not different from any other vow. for nazir vows are like nazir vows. If somebody says “I shall be” he is a nazir2. But only if stated in the presence of a nazir, when it can be interpreted as “I shall be like him”., “I shall be beautiful”, he is a nazir2. But only if stated in the presence of a nazir, when it can be interpreted as “I shall be like him”.; naziq,naziaḥ,paziaḥ3. Names invented to avoid spelling out “nazir”; Nedarim 1:2:1" href="/Jerusalem_Talmud_Nedarim.1.2.1">Mishnah Nedarim 1:2. Some of these words have meaning in Arabic: نزق “to be quick (or irritable)”, نزح “to be far away”., he is a nazir. “I shall be like this one”2. But only if stated in the presence of a nazir, when it can be interpreted as “I shall be like him”., “I shall tend my hair,” “I shall groom my hair”. “I shall be obligated to grow my hair”, he is a nazir. “I have to bring birds”, Rebbi Meїr says, he is a nazir4The required sacrifice for a nazir who became impure, Numbers.6.10">Num. 6:10., but the Sages say, he is not a nazir5It is not reasonable to assume that a person vows to be a nazir with the expectation to break the rules, even if unintentionally..
הלכה: כָּל־כִּינּוּיֵי נְזִירוּת כַּנְּזִירוּת כול׳. כְּתִיב אִישׁ כִּי יִדֹּר נֶדֶר. מַה תַּלְמוּד לוֹמַר נֶדֶר. אֶלָּא מִיכָּן שֶׁכִּינּוּיֵי נְדָרִים כַּנְּדָרִים. אוֹ הִשָּׁבַע. מַה תַּלְמוּד לוֹמַר שְׁבוּעָה. אֶלָּא מִיכָּן שֶׁבִּיטּוּי שְׁבוּעָה כַּשְּׁבוּעָה. גָּרַשׂ רֹאשָׁה דִּנְדָּרִים קַדְמִיתָא עַד דְּמָטֵי אַשְׁכַּח תַּנֵּי רִבִּי יִשְׁמָעֵאל. נֶדֶר נָזִיר לְהַזִּיר. מִיכָּן שֶׁאָדָם קוֹבֵעַ עָלָיו נְזִירוּת בְּתוֹךְ יְמֵי נְזִירוּתוֹ. HALAKHAH: “All substitute names1Numbers.6.2">Num. 6:2 reads: “A man or a woman who clearly intend to vow the vow of a nazir, to become a nazir for the Eternal.” This makes it clear that making a vow of nazir, like any other vow, is implicitly an invocation of God’s name. The speaking of any vow therefore is an invocation of God’s name and this should be avoided; cf. Nedarim 1:1:1" href="/Jerusalem_Talmud_Nedarim.1.1.1">Nedarim 1:1, Note 1. In this the vow of nazir is not different from any other vow. for nazir vows are like nazir vows,” etc. “All substitute names for vows are like vows,” etc. It is written12From the list mentioned in the Mishnah. “Any person who vows,” why does the verse say “a vow”? From here that substitute names for vows are like vows. “Or he swears,” why does the verse say “an oath”? From here that substitute names for oaths are like oaths. One reads that6The text is quoted from Nedarim 1:1:2-3" href="/Jerusalem_Talmud_Nedarim.1.1.2-3">Nedarim 1:1, Notes 12–22. at the start of the first Chapter of Nedarim, up to: Rebbi Ismael stated: “any person who vows a vow of nazir”. From there that a person can obligate himself as nazir while he currently is a nazir.
תַּנֵּי. כָּל־כִּינּוּיֵי נְזִירוּת כַּנְּזִירוּת וְלוֹקִין עֲלֵיהֶן. אַף עַל גַּב דְּרִבִּי יוֹחָנָן אָמַר. אֵין לוֹקִין עַל הָאִיסָּרוֹת. מוֹדֶה הוּא הָכָא שֶׁהוּא לוֹקֶה. אַף עַל גַּב דְּרִבִּי שִׁמְעוֹן אָמַר. אֵינוֹ מֵבִיא קָרְבָּן. מוֹדֶה הוּא הָכָא שֶׁהוּא לוֹקֶה. אַף עַל גַּב דְּרִבִּי יוּדָה אָמַר. סְפֵק נְזִירוּת מוּתָּר. מוֹדֶה הוּא הָכָא שֶׁהוּא לוֹקֶה. מָה נָן קַייָמִין. אִם בְּמִתְכַּוֵּין לִיזוֹר. אֲפִילוּ אָמַר. שֶׁאַזְכִּיר פַּת אֱהֵא נָזִיר. נָזִיר. אִם בְּשֶׁאֵינוֹ מִתְכַּוֵּין לִיזוֹר. אַף עַל גַּב שֶׁהוֹצִיא נְזִירוּת מִפִּיו לֹא יְהֵא נָזִיר. כָּךְ אִם הָיָה קוֹרֵא בַתּוֹרָה וְהִזְכִּיר נָזִיר נָזִיק. אֶלָּא כִּי נָן קַייָמִין. בְּאוֹמֵר. אֶחָד מִכָּל־הַלְּשׁוֹנוֹת הַלָּלוּ נָזַרְתִּי. אִם תּוֹפֵשׂ אֶחָד מֵהֶן נְזִירוּת תָּחוּל עָלָיו נְזִירוּת. וְאִם לָאו לֹא תָּחוּל עָלָיו נְזִירוּת. אָמַר לוֹ. שְׁמוֹר וְשָׁמַעְתָּ. It was stated: “All substitute names for nazir vows are like nazir vows, and one whips because of them.” Even though Rebbi Joḥanan said, one does not whip for prohibitions7Nedarim 1:1:5" href="/Jerusalem_Talmud_Nedarim.1.1.5">Nedarim 1:1, Note 36., he agrees in this case that he is whipped8If somebody makes a vow using unapproved language and does not keep it, he cannot be accused of transgressing a biblical prohibition. But if he refers, if only obliquely, to the biblical laws of the nazir, such an infringement is punishable by law.. Even though Rebbi Simeon said, he does not bring a sacrifice9In Nazir 5:4:1" href="/Jerusalem_Talmud_Nazir.5.4.1">Mishnah 5:7, R. Simeon holds that for a questionable vow of nazir one cannot bring a sacrifice since the Temple does not accept questionable sacrifices., he agrees in this case that he be whipped10Since the vow is not questionable.. Even though Rebbi Jehudah said, a questionable nazir vow is permitted11In Nazir 4:6:2-8" href="/Jerusalem_Talmud_Nazir.4.6.2-8">Halakhah 4:6; based on Numbers.6.2">Num. 6:2., he agrees in this case that he be whipped10Since the vow is not questionable.. Where do we hold? If he has the intention of becoming a nazir, even if he only said, I shall be a nazir if I mention bread, he is a nazir. Similarly, if he had no intention of becoming a nazir, even if he mentioned nazir, he is no nazir; for example if he was reading the Torah and mentioned nazir,naziq. But we hold about one who says, I declared my vow of nazir by any of these expressions. If one of them is a valid expression of a vow of nazir12From the list mentioned in the Mishnah., it will fall on him, otherwise, will the vow of nazir not fall on him? One tells him: keep the discipline13Deuteronomy.12.28">Deut. 12:28; if he had the intention of becoming a nazir, even if he did not use exactly the prescribed language. The same expression is used in the Menachot.81b">Babli, Menaḥot 81b, regarding a person who makes an irregular vow of a sacrifice..
אֱהֵא. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁרָאָה נְזִירִין עוֹבְרִין. וְאָמַר נָװֶה מָהוּ. וְזֶה מַלְעִיג עֲלֵיהוֹן. אוֹ אֱהֵא כְּמוֹתָן. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֶׁם שְׁמוּאֵל. הַלְּוַאי אֱהֵא כְּמוֹתָן. “I shall be”. Simeon bar Abba in the name of Rebbi Joḥanan: When he saw nezirim pass by14There is no vow of nazir without an implicit or explicit reference to the institution of nazir. The reference may be to a nazir passing by.. If he said “beautiful”, what is the rule? Does he ridicule them or [does he mean] “I shall be like them”? Rebbi Yose ben Rebbi Abun in the name of Samuel15In the Nazir.2b">Babli, 2b, Samuel takes the position attributed to R. Yose ben Ḥanina in the next paragraph.: Certainly, I shall be like them.
אוֹ אֱהֵא נָװֶה. נָזִיר. מָה אֲנָן קַייָמִין. אִם כְּשֶׁאָמַר נָוֶה. הָדָא הִיא קַדְמִייָתָא. אִם בְּתָפוּס בִּשְׂעָרוֹ. וְהָתַנִּינָן. הֲרֵינִי כָּזֶה. וּמִדְּרִבִּי יוֹסֵי בֵּרִבִּי חֲנִינָה. אִם בְּתָפוּס בִּשְׂעָרוֹ וְהוּא אָמַר. הֲרֵינִי כָּזֶה. אֶלָּא כִּי נָן קַייָמִין בְּאוֹמֵר. אֵין נָאֶה כַזֶּה. “Or I shall be beautiful”. Where do we hold? If he said “beautiful”, is that not the previous case? When he grabs his hair, is that not what we have stated: “I shall be like this one”, following Rebbi Yose ben Ḥanina who holds that “I shall be like this one” refers to the case that he is grabbing his hair16Cf. Nazir 1:1:8" href="/Jerusalem_Talmud_Nazir.1.1.8">Note 23.. But we must hold that he says, “there is nothing more beautiful than this”17. In that case, we assume that he himself wants to be as beautiful and let his hair grow..
נָזִיק נָזִיחַ פָּזִיק. אָמַר רִבִּי יוֹחָנָן. לְשׁוֹנוֹת שֶׁבֵּירְרוּ לָהֶן רִאשׁוֹנִים אֵין רְשׁוּת לְבִירְייָה לְהוֹסִיף עֲלֵיהֶן. וְהָא תַנֵּי רִבִּי חִייָה. רָזִיחַ הָזִיחַ. אָמַר רִבִּי שִׁילָא. לְשׁוֹנוֹת שֶׁבֵּירְרוּ לָהֶן מִשְׁנִיּוֹת אֵין רְשׁוּת לְבִירְייָה לְהוֹסִיף עֲלֵיהֶן. וְהָתַנֵּי בַּר קַפָּרָא. חֶרֶס. לֹא חַסְפָּא. אָמַר רִבִּי זְעִירָא. לְשׁוֹן גְּבוֹהַּ הוּא. הָאוֹמֵר לַחֶרֶס וְלֹא יִזְרַח וגו׳. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לְשׁוֹן אוּמּוֹת הָעוֹלָם הוּא. אָמַר רִבִּי זְעִירָא. לְשׁוֹן נֵיװַתַּי הוּא. דְּאִינוּן קָרֵיי לְחַסְפָּא כַסְפָּא. אָמַר רִבִּי יוֹסֵי. נִרְאִין דְּבָרִים בִּמְקוֹמוֹת אֲחֵרִים. אֲבָל בְּמָקוֹם שֶׁקּוֹרְאִין לְנָזִיר נָזִיק אָנוּ אוֹמְרִים. נְזִיר פְּסִילִים אֵינוֹ נָזִיר. “Naziq,naziaḥ,paziq”. Rebbi Joḥanan said, these are expressions chosen by earlier generations and nobody has the right to add to them. But did not Rebbi Ḥiyya state: raziaḥ,haziaḥ? Rebbi Shila said, also to expressions chosen by earlier secondary ones nobody has the right to add. 18From here to the end of the paragraph the text is from Nedarim 1:2:3" href="/Jerusalem_Talmud_Nedarim.1.2.3">Nedarim 1:2, Notes 115–120 (נ). But did not Bar Qappara state ḥeres? Rebbi Ze‘ira said, that is a name relating to the High One: “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words, like those Nabateans who say khaspa for ḥaspa. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq, do I say that a nazir of people with speech defects should not be a nazir?
תַּנֵּי. בֵּית שַׁמַּי אוֹמְרִים. בֵּין כִּינּוּיִים בֶּין כִּינּוּיֵי כִינּוּיִים אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים. כִינּוּיִין אֲסוּרִין. כִּינּוּיֵי כִינּוּיִין מוּתָּרִין. הֵיי דֵן אִינּוּן כִּינּוּיֵי כִינּוּיִין. אָמַר רִבִּי בָּא בַּר זַבְדָּא. מְנַזַּקַּא מְנַזִּיקְנָא מְפָחַזְנָא. אָמַר רִבִּי יוֹסֵה. אֵין אֵילּוּ כִּינּוּיֵי כִינּוּיִין. כִּינּוּיִיִן מַמָּשׁ אִינּוּן. אִילּוּ הָאוֹמֵר. מְנַדַּרְנָא. שֶׁמָּא אֵינוֹ נָזִיר. אִילּוּ מנזדנא כְּאוֹמֵר מְפָחַזְנָא. אִילֵּין אִינּוּן כִּינּוּיֵי כִינּוּיִין עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי. הָדָא הִיא דְתַנִּינָן. הֲרֵי עָלַי צִיפּוֹרִין רִבִּי מֵאִיר אוֹמֵר. נָזִיר. וַחֲכָמִים אוֹמְרִים אֵינוֹ נָזִיר. אָמַר רִבִּי יוֹחָנָן. מִשּׁוּם כִּינּוּיֵי כִינּוּיִין. עַד דִּי שַׂעֲרֵיהּ כְּנִישְׁרִין רָבָא וְטִיפְרוֹהִי כְצִיפּוֹרִין. It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden19Tosephta Nazir 1:1 (cf. also 1:2); Nedarim.10b">Babli Nedarim 10b. The expression “forbidden” refers to “vows of prohibition” rather than to vows of nazir.. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna20Pi‘el forms of the accepted roots נזק, פזח.. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna21Since Galilean rabbinic Hebrew mostly replaces qal by pi‘el (such as מְהַלֵּךְ for הוֹלֵך), an unusual pi‘el form for נדר “to make a vow” (and equally, for נזר “to vow to be a nazir”) is valid speech.
The form מנזדנא used here makes no sense; most probably one has to read מְנַזַּרְנָא as in the preceding sentence. is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: 22Daniel.4.30">Dan. 4:30. This establishes a proverbial connection between long hair and a mention of birds.“Until his hair became mighty as an eagle’s and his fingernails like those of birds.”
הֲרֵינִי כָּזֶה. אָמַר רִבִּי יוֹסֵי בַּר חֲנִינָה. בְּתָפוּשׂ בְּשַׂעֲרוֹ וְהוּא אָמר. הֲרֵינִי כָּזֶה. הֲרֵינִי מְסַלְסֵל הֲרֵינִי מְכַלְכֵּל. בְּאוֹמֵר. הֲרֵינִי מִן הַמְסַלְסְלִין מִן הַמְכַלְכְּלִין. הֲרֵינִי מְסַלְסֵל וּמְכַלְכֵּל. בְּאוֹמֵר. לֹא אֲסַלְסֵל וְלֹא אֲכַלְכֵּל פָּחוֹת מִשְּׁלֹשִׁים אֶלָּא שְׁלֹשִׁים. הֲרֵי עָלַי שֶׁלֹּא אֲסַלְסֵל שֶׁלֹּא אֲכַלְכֵּל. בְּאוֹמֵר לֹא אֲסַלְסֵל וְלֹא אֲכַלְכֵּל יוֹתֵר עַל שְׁלֹשִׁים אֶלָּא שְׁלֹשִׁים. הֲרֵי עָלַי לְשַׁלַּח פֶּרַע הֲרֵי אֲנִי מְסַלְסֵל מְכַלְכֵּל. הֲרֵי עָלַי שֶׁלֹּא אֲסַלְסֵל וּשֶׁלֹּא אֲכַלְכֵּל מֵהֲרֵי עָלַי לְשַׁלַּח פֶּרַע. “I shall be like this one”; Rebbi Yose bar Ḥanina said, if he grabs [a nazir’s] hair and says, “I shall be like this one.”23In the Babli, Samuel admits the possibility that a nazir was standing nearby and the person making the vow pointed to him. “I shall tend my hair, I shall groom my hair”. If he says, I shall be of those who have to tend or grow their hair24Since in popular speech a nazir is characterized by his long hair, saying that one wants to be “of those who grow their hair” is a clear vow of nazir.. “I shall tend my hair and I shall groom my hair”, if he says I shall neither tend nor grow my hair for less than thirty [days], he means thirty25Nazir 1:3:1" href="/Jerusalem_Talmud_Nazir.1.3.1">Mishnah 1:3 states that an unspecified period of nezirut is 30 days. Therefore, mentioning 30 days in a statement regarding hair is a statement of nezirut.. “It shall be my obligation neither to tend nor to grow my hair,” if he says, it shall be my obligation neither to tend nor to grow my hair more than thirty [days], he means thirty. “I shall be obligated to grow my hair”, means “I shall tend my hair, I shall groom my hair”. Or “It shall be my obligation neither to tend nor to groom my hair, but to let it grow wildly26For the standard 30 days..”
הֲרֵי עָלַי צִיפּוֹרִין. רִבִּי מֵאִיר אוֹמֵר. נָזִיר. וַחֲכָמִים אוֹמְרִים. אֵינוֹ נָזִיר. אָמַר רִבִּי יוֹחָנָן. מִשּׁוּם כִּינּוּיֵי כִינּוּיִין. עַד דִּי שַׂעֲרֵיהּ כְּנִישְׁרִין רָבָא וְטִיפְרוֹהִי כְצִפּוֹרִין. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מִשּׁוּם נָזִיר טָמֵא מֵבִיא עוֹף. וְכִי צִיפּוֹרִין הוּא מֵבִיא. תּוֹרִין וּבְנֵי יוֹנָה הוּא מֵבִיא. אִית תַּנָּיָי תַנֵּי. כָּל־עוֹף טָהוֹר קָרוּי צִיפּוֹרִין. וְאִית תַּנּוּיֵי תַנֵּי. כָּל־עוֹף בֵּין טָמֵא בֵין טָהוֹר קָרוּי צִיפּוֹרִין. מָן דָּמַר. כָּל־עוֹף טָהוֹר קָרוּי צִיפּוֹרִין. כָּל־צִפּוֹר טָהוֹר תֹאכֵלוּ. וּמָן דָּמַר. כָּל־עוֹף בֵּין טָמֵא בֵין טָהוֹר קָרוּי צִיפּוֹרִין. אֱמוֹר לְצִפּוֹר כָּל־כָּנָף. מַה טַעֲמָא דְּרַבָּנִין. נַעֲשֶׂה כְמִתְנַדֵּב צִיפּוֹרִין לְבֶדֶק הַבַּיִת. מַאי טַעֲמָא דְּרִבִּי מֵאִיר. נַעֲשֶׂה כְמִתְנַדֵּב אָשָׁם לְבֶדֶק הַבַּיִת. מַה נְפַק מִבֵּינִיהוֹן. אָמַר. הֲרֵי עָלַי אָשָׁם. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר. מֵאַחַר שֶׁאֵינָן מִתְנַדְּבִין אָשָׁם לְבֶדֶק הַבַּיִת נָזִיר. עַל דַּעְתִּין דְּרַבָּנִין מֵאַחַר שֶׁנָּזִיר טָמֵא מֵבִיא אָשָׁם נָזִיר. “ ‘I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir.” Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.22Daniel.4.30">Dan. 4:30. This establishes a proverbial connection between long hair and a mention of birds.” Rebbi Simeon ben Laqish said, because an impure nazir brings birds27Numbers.6.10">Num. 6:10. But no pure person would entertain the idea of becoming a nazir if he expects to become impure since that could extend his period of nezirut indefinitely.. Does he bring birds28Many people use צִפּוֹר only for wild birds.? He brings turtledoves or young pigeons. There are some Tannaïm who state that all pure birds are called צפור, and there are some Tannaïm who state that all birds, whether pure or impure, are called צפור. He who says that all pure birds are called צפור, “you may eat any pure bird29Deuteronomy.14.11">Deut. 14:11. In Scripture, צפור is feminine..” He who says that all birds, whether pure or impure, are called צפור, “say to any winged bird30Ezekiel.39.14">Ez. 39:14.. “What is the rabbi’s reason? He is like somebody offering birds for the upkeep of the Temple31The expression הֲרֵי עָלַי “I have to bring” is a regular form of a vow, which in Temple times implied a gift to the Temple. A single bird can be offered as a voluntary sacrifice (Leviticus.1.14-17">Lev. 1:14–17) but a couple can be given only as an obligatory sacrifice, i. e., a reparation or a purification sacrifice. These can never be given voluntarily, as result of a vow. Since the vow was formulated for birds, not a bird, it is concluded that the birds have to be given to the Temple for its upkeep, to be sold to persons needing them for obligatory sacrifices, with the proceeds given to the Temple treasury.. What is Rebbi Meïr’s reason? He is like somebody offering a reparation sacrifice for the upkeep of the Temple32This is an impossibility; an obligatory sacrifice cannot be given voluntarily and it has to be offered on the altar, not sold for the Temple’s benefit. Therefore, the vow has to be interpreted as a wish to be in a situation in which one has to bring a reparation sacrifice to the Temple. The only reparation sacrifices which depend on the person’s initiative are either the possible sacrifice of the impure nazir or those required of the person guilty of larceny (Leviticus.5.14-16">Lev. 5:14–16, Leviticus.21-26">21–26). Since it is impossible to think that a person should want to commit larceny for religious purposes, the state of nazir is the only alternative.. What is the difference between them? If somebody says, “I take upon myself to bring a reparation sacrifice.” In the opinion of Rebbi Meïr he is a nazir since one cannot bring a reparation sacrifice for the upkeep of the Temple. In the opinion of the rabbis he is a nazir since an impure nazir brings a reparation sacrifice33Since in this formulation there is no difference between the rabbis and R. Meïr, all commentaries read “he is not a nazir”; since no person would accept nezirut with the prospect of an indefinite duration unless he spells this out clearly at the start, the vow is invalid because it is unrealistic. If one keeps the original wording, the rabbis and R. Meїr agree not only on the result but also on the reasoning behind it..