## Nazir Daf 3a

###### Nazir 3a:1
[Nazir 3a:1](https://torahapp.org/share/book/Nazir/r/3a:1)

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.

**William Davidson Edition - English:**
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.**


###### Nazir 3a:2
[Nazir 3a:2](https://torahapp.org/share/book/Nazir/r/3a:2)

״הֲרֵינִי כָּזֶה״ — נְהִי נָמֵי דְּתָפוּס בִּשְׂעָרוֹ, ״הֲרֵינִי כָּזֶה״ — לָא אָמַר! אָמַר שְׁמוּאֵל: כְּגוֹן שֶׁהָיָה נָזִיר עוֹבֵר לְפָנָיו.

**William Davidson Edition - English:**
§ 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.


###### Nazir 3a:3
[Nazir 3a:3](https://torahapp.org/share/book/Nazir/r/3a:3)

״הֲרֵינִי מְסַלְסֵל״ — מִמַּאי דְּהָדֵין סִלְסוּל שַׂעְרָא? כְּדַאֲמַרָה לֵיהּ הָהִיא אַמְּתָא דְבֵי רַבִּי לְהָהוּא גַּבְרָא: עַד מָתַי אַתָּה מְסַלְסֵל בִּשְׂעָרְךָ?

**William Davidson Edition - English:**
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.


###### Nazir 3a:4
[Nazir 3a:4](https://torahapp.org/share/book/Nazir/r/3a:4)

אֵימָא תּוֹרָה, דִּכְתִיב ״סַלְסְלֶהָ וּתְרוֹמְמֶךָּ״? אָמַר שְׁמוּאֵל: הָכָא נָמֵי שֶׁתָּפוּס בִּשְׂעָרוֹ.

**William Davidson Edition - English:**
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.


###### Nazir 3a:5
[Nazir 3a:5](https://torahapp.org/share/book/Nazir/r/3a:5)

״הֲרֵינִי מְכַלְכֵּל״ — מִמַּאי דְּהָדֵין כִּילְכּוּל שְׂעָרוֹ הוּא? כְּדִתְנַן: סִיד, רַבִּי יְהוּדָה אוֹמֵר: כְּדֵי לָסוּד כִּילְכּוּל. וְאָמַר רַב: בַּת צִידְעָא.

**William Davidson Edition - English:**
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.**


###### Nazir 3a:6
[Nazir 3a:6](https://torahapp.org/share/book/Nazir/r/3a:6)

אֵימָא מֵיזַן עַנְיֵי, כְּדִכְתִיב: ״וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו״. אָמַר שְׁמוּאֵל: הָכָא נָמֵי שֶׁתָּפוּס בִּשְׂעָרוֹ.

**William Davidson Edition - English:**
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.


###### Nazir 3a:7
[Nazir 3a:7](https://torahapp.org/share/book/Nazir/r/3a:7)

״הֲרֵי עָלַי לְשַׁלֵּחַ פֶּרַע״ — הֲרֵי זֶה נָזִיר. מִמַּאי דְּהָדֵין שִׁלּוּחַ רִיבּוּיָא הוּא, דִּכְתִיב: ״שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים״.

**William Davidson Edition - English:**
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).


###### Nazir 3a:8
[Nazir 3a:8](https://torahapp.org/share/book/Nazir/r/3a:8)

אֵימָא מִידֵּי דְעַבּוֹרֵי, כְּדִכְתִיב: ״וְשֹׁלֵחַ מַיִם עַל פְּנֵי חוּצוֹת״!

**William Davidson Edition - English:**
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.


###### Nazir 3a:9
[Nazir 3a:9](https://torahapp.org/share/book/Nazir/r/3a:9)

תַּנָּא ״פֶּרַע״ ״פֶּרַע״ יָלֵיף. כְּתִיב הָכָא ״קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע״, וּכְתִיב הָתָם גַּבֵּי כֹּהֵן הֶדְיוֹט ״וּפֶרַע לֹא יְשַׁלֵּחוּ״.

**William Davidson Edition - English:**
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.


###### Nazir 3a:10
[Nazir 3a:10](https://torahapp.org/share/book/Nazir/r/3a:10)

וְאִיבָּעֵית אֵימָא הַאי ״שׁוֹלֵחַ מַיִם״ נָמֵי רִיבּוּי הוּא, (כְּדִמְתַרְגֵּם רַב יוֹסֵף:) דְּכַד מַשְׁקִין לֵיהּ מַיָּא לְפֵירָא וְרָבֵי.

**William Davidson Edition - English:**
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.


###### Nazir 3a:11
[Nazir 3a:11](https://torahapp.org/share/book/Nazir/r/3a:11)

״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״.

**William Davidson Edition - English:**
§ 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.


###### Nazir 3a:12
[Nazir 3a:12](https://torahapp.org/share/book/Nazir/r/3a:12)

רַבִּי מֵאִיר סָבַר: מַתְפֵּיס אִינִישׁ בְּמִידֵּי דִּסְמִיךְ לֵיהּ.

**William Davidson Edition - English:**
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.