Nazir - Daf 2
- כינויין and ידות of Nazir
The opening Mishnah states: כל כינויי נזירות כנזירות – All substitute terms for nezirus are effective like a full declaration of nezirus. The Mishnah provides examples of such terms, such as נזיק, נזיח, and פזיח after first teaching that one who says אהא – “I will be,” or אהא נאה – “I will be handsome,” becomes a nazir. The Gemara explains that these are examples of ידות נזירות – partial declarations of nezirus and emends the Mishnah to first teach that ידות נזירות כנזירות – partial declarations of nezirus are like full declarations of nezirus. The Gemara asks that since substitute terms are taught first in the Mishnah, why did the Mishnah provide examples of partial declarations before those of substitute terms? It explains: הואיל ואתיין ליה מדרשא חביבין ליה – since partial declarations are learned from a derashah, they are especially precious to the Tanna. Still, the Mishnah begins by teaching the halachah of substitute terms, because it is the basic formula for accepting nezirus, and then teaches the halachah of partial declarations (before providing examples of each).
- כל הרואה סוטה בקלקולה יזיר עצמו מן היין
The Gemara asks: מכדי תנא בסדר נשים קאי מאי טעמא תני נזיר – The Tanna is involved with Seder Nashim. What is the reason that he teaches Nazir here? Tosafos explain that, as a mesechta dealing with korbanos, it would have been logical for it to be in Seder Kodashim. The Gemara answers that the Tanna is speaking about the passuk of divorce, which states: "כי מצא בה ערות דבר" – “for he has found about her a matter of adultery,” which led to the divorce. Nazir is therefore in Nashim, in proximity to the mesechtos of Sotah and Gittin, to say that the cause of her sin was drinking wine, and thus teaches: כל הרואה סוטה בקלקולה יזיר עצמו מן היין – Whoever sees a sotah in her disgrace should restrain himself through nezirus from wine.
- How the declarations of "אהא" and “אהא נאה” are effective
The Mishnah taught that one who says אהא – “I will be,” is a nazir. The Gemara asks: דלמא אהא בתענית קאמר – Perhaps he is saying, “I will be in a state of fasting”? Shmuel answered: כגון שהיה נזיר עובר לפניו – The Mishnah is discussing a case where a nazir was passing before him, which indicates that his declaration was made to similarly accept nezirus. The Gemara persists that although a nazir is passing before him, perhaps his declaration was only meant to accept upon himself to provide the nazir with his korbanos brought at the end of his nezirus. It answers: דקאמר בלבו – he says that he had in his mind to become a nazir at the time of his declaration. His partial declaration of “I will be” while a nazir is passing by, coupled with his mental intent to accept nezirus, is a sufficient expression to effect nezirus. The second such case is one who said אהא נאה – “I will be handsome.” Here, too, the Gemara asks: ודלמא אנאה לפניו במצות – maybe he means I will be beautiful before Hashem in mitzvos, as a Baraisa taught: זה קלי ואנוהו – “This is my God and I shall beautify Him,” which means: אנאה לפניו במצות – I shall beautify myself before Him in the fulfillment of mitzvos, such as a beautiful sukkah, lulav, tzitzis, etc. Shmuel answered: שתפוס בשערו ואמר אנאה – It is in a case where he holds his hair and says, “I will be handsome,” indicating that he means to become a nazir.
