## Nazir Daf 3b

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

וְרַבָּנַן סָבְרִי: לָא מַתְפֵּיס אִינִישׁ בְּמִידֵּי דִּסְמִיךְ לֵיהּ.

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


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

רַבִּי יוֹחָנָן אֲמַר: דְּכוּלֵּי עָלְמָא לָא מַתְפֵּיס. אֶלָּא, הַיְינוּ טַעְמָא דְּרַבִּי מֵאִיר: דְּחָיְישִׁינַן שֶׁמָּא צִפּוֹרֵי נָזִיר טָמֵא קִיבֵּל עָלָיו.

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


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

מִכְּדֵי ״חָיְישִׁינַן״ קָאָמַר, דִּלְמָא צִפּוֹרֵי נְדָבָה קִיבֵּל עָלָיו? אִם כֵּן, ״הֲרֵי עָלַי קֵן״ מִבְּעֵי לֵיהּ.

**William Davidson Edition - English:**
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.


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

וְדִלְמָא ״הֲרֵי עָלַי צִפּוֹרֵי מְצוֹרָע״ קָאָמַר? כְּגוֹן שֶׁהָיָה נָזִיר עוֹבֵר לְפָנָיו. וְדִלְמָא נָזִיר טָמֵא, וּלְפוֹטְרוֹ מִן קׇרְבְּנוֹתָיו קָאָמַר?! כְּגוֹן שֶׁהָיָה נָזִיר טָהוֹר עוֹבֵר לְפָנָיו.

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


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

מַאי בֵּינַיְיהוּ?

**William Davidson Edition - English:**
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.


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

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.

**William Davidson Edition - English:**
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.


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

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״?

**William Davidson Edition - English:**
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.


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

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״.

**William Davidson Edition - English:**
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.


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

**מַתְנִי׳** ״הֲרֵינִי נָזִיר מִן הַחַרְצַנִּים״ וּ״מִן הַזַּגִּים״ וּ״מִן הַתִּגְלַחַת״ וּ״מִן הַטּוּמְאָה״ — הֲרֵי זֶה נָזִיר, וְכׇל דִּקְדּוּקֵי נְזִירוּת עָלָיו.

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


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

**גְּמָ׳** מַתְנִיתִין דְּלָא כְּרַבִּי שִׁמְעוֹן. דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: אֵינוֹ חַיָּיב עַד שֶׁיִּדּוֹר מִכּוּלָּם. וְרַבָּנַן אָמְרִי: אֲפִילּוּ לָא נְזַר אֶלָּא בְּחַד מִנְּהוֹן — הָוֵי נָזִיר.

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


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

מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן — אָמַר קְרָא: ״מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד זָג״. וְרַבָּנַן, מַאי טַעְמָא — אָמַר קְרָא: ״מִיַּיִן וְשֵׁכָר יַזִּיר״.

**William Davidson Edition - English:**
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.


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

וְרַבִּי שִׁמְעוֹן נָמֵי, הָכְתִיב: ״מִיַּיִן וְשֵׁכָר יַזִּיר״! הַהוּא מִיבְּעֵי לֵיהּ — לֶאֱסוֹר יֵין מִצְוָה כְּיֵין הָרְשׁוּת.

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


###### Nazir 3b:13
[Nazir 3b:13](https://torahapp.org/share/book/Nazir/r/3b:13)

מַאי הִיא — קִדּוּשְׁתָּא וְאַבְדָּלְתָּא?

**William Davidson Edition - English:**
The Gemara asks: **What is** wine that is consumed for a mitzva? Is it the wine of ***kiddush* and *havdala*?**