## Nazir Daf 4a

###### Nazir 4a:1
[Nazir 4a:1](https://torahapp.org/share/book/Nazir/r/4a:1)

הֲרֵי מוּשְׁבָּע וְעוֹמֵד עָלָיו מֵהַר סִינַי!

**William Davidson Edition - English:**
**He is already sworn and obligated about it from Mount Sinai,** i.e., he is obligated by Torah law to keep the *halakhot* of naziriteship, and therefore it is obvious that he may not drink wine from *kiddush* or *havdala*, as drinking the wine is required by rabbinic law (Rambam).


###### Nazir 4a:2
[Nazir 4a:2](https://torahapp.org/share/book/Nazir/r/4a:2)

אֶלָּא כִּי הָא דְּאָמַר רָבָא ״שְׁבוּעָה שֶׁאֶשְׁתֶּה״, וְחָזַר וְאָמַר: ״הֲרֵינִי נָזִיר״ — אָתְיָא נְזִירוּת חָיְילָא עַל שְׁבוּעָה.

**William Davidson Edition - English:**
**Rather,** it is **like that which Rava said:** If one said: I hereby take **an oath that I will drink** wine, **and he then said: I am hereby a nazirite,** the **naziriteship comes** and **applies to the** subject of his **oath.** Although drinking wine is a mitzva for him due to his oath, his naziriteship supersedes the previous oath and renders it prohibited for him to drink wine.


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

וְרַבָּנַן נָמֵי, הָא מִיבְּעֵי לֵיהּ לֶאֱסוֹר יֵין מִצְוָה כְּיֵין רְשׁוּת! אִם כֵּן, לֵימָא קְרָא ״מִיַּיִן״. מַאי ״וְשֵׁכָר״? שָׁמְעַתְּ מִינַּהּ תַּרְתֵּי.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **the Rabbis also, isn’t** the verse **needed to prohibit** to a nazirite **wine** that is consumed as **a mitzva,** just **like wine** whose consumption is **optional?** The Gemara answers: **If** that is **so, let the verse say** only “he shall abstain **from wine”** (Numbers 6:3). **What** is the purpose of the additional phrase **“and strong drink”? Learn from it** that the verse teaches **two** *halakhot*, that one is a full-fledged nazirite even if he accepted only one of the prohibitions of naziriteship, and that a nazirite is prohibited from drinking wine even when its consumption is a mitzva.


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

וְרַבִּי שִׁמְעוֹן, הַיְינוּ טַעְמָא דִּכְתַב ״שֵׁכָר״ — לְאַלּוֹפֵי ״שֵׁכָר״ ״שֵׁכָר״ לְמִקְדָּשׁ. דִּכְתִיב: ״יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ״, מָה גַּבֵּי נָזִיר: יַיִן הוּא דְּלִיתְּסַר, אֲבָל שְׁאָר מַשְׁקִין — לָא, אַף גַּבֵּי מִקְדָּשׁ נָמֵי: יַיִן הוּא דְּלִיתְּסַר, אֲבָל שְׁאָר מַשְׁקִין הַמִּשְׁתַּכְּרִין — לָא.

**William Davidson Edition - English:**
The Gemara explains: **And Rabbi Shimon** could respond to this argument as follows: **This is the reason that** the verse **writes “strong drink”:** It is **to teach** a verbal analogy between **“strong drink”** written here and **“strong drink”** written **with regard to** entering and performing service in **the Temple, as it is written** that Aaron the priest was commanded: **“Do not drink wine or strong drink, you nor your sons with you,** when you go into the Tent of Meeting” (Leviticus 10:9). This teaches: **Just as with a nazirite, it is wine** alone **that is forbidden but other beverages** are **not** forbidden, **so too, with regard to** the **Temple, it is wine that is forbidden** to priests, **but other intoxicating beverages** are **not** forbidden to them.


###### Nazir 4a:5
[Nazir 4a:5](https://torahapp.org/share/book/Nazir/r/4a:5)

וּלְאַפּוֹקֵי מִדְּרַבִּי יְהוּדָה. דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: אָכַל דְּבֵילָה קְעִילִית, וְשָׁתָה דְּבַשׁ וְחָלָב, וְנִכְנַס לַמִּקְדָּשׁ — חַיָּיב.

**William Davidson Edition - English:**
**And** this is **to the exclusion of** the opinion **of Rabbi Yehuda, as it is taught** in a *baraita* that **Rabbi Yehuda says:** If one **ate a dried fig from Ke’ila, and** similarly if one **drank honey or** if one drank **milk,** which can dull the senses, **and entered the Temple, he is liable** for violating the prohibition against strong drink.


###### Nazir 4a:6
[Nazir 4a:6](https://torahapp.org/share/book/Nazir/r/4a:6)

אִיבָּעֵית אֵימָא: רַבִּי שִׁמְעוֹן לֵית לֵיהּ אִיסּוּר חָל עַל אִיסּוּר.

**William Davidson Edition - English:**
The Gemara suggests a different reason for the inclusion of the term “strong drink,” according to Rabbi Shimon. **If you wish, say** instead that it is necessary because **Rabbi Shimon does not** generally **accept** the principle that **a prohibition takes effect upon** a preexisting **prohibition.**


###### Nazir 4a:7
[Nazir 4a:7](https://torahapp.org/share/book/Nazir/r/4a:7)

דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: הָאוֹכֵל נְבֵילָה בְּיוֹם הַכִּפּוּרִים — פָּטוּר.

**William Davidson Edition - English:**
**As it is taught** in a *baraita* that **Rabbi Shimon says: One who eats an animal carcass on Yom Kippur is exempt** from the punishment of *karet* for eating on Yom Kippur. It is prohibited to eat an animal carcass, and therefore the additional prohibition against eating on Yom Kippur does not take effect with regard to it. The inclusion of the term “strong drink” alludes to the fact that with regard to naziriteship, a second prohibition does take effect. Consequently, if one took an oath not to drink wine and afterward vowed to be a nazirite, both prohibitions apply.


###### Nazir 4a:8
[Nazir 4a:8](https://torahapp.org/share/book/Nazir/r/4a:8)

וּלְרַבָּנַן נָמֵי, הָכְתִיב: ״מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן״! אָמְרִי לָךְ רַבָּנַן: הָתָם לִימֵּד עַל אִיסּוּרֵי נָזִיר שֶׁמִּצְטָרְפִים זֶה עִם זֶה.

**William Davidson Edition - English:**
The Gemara asks: **And also** according to **the Rabbis, isn’t it written: “Anything that is made of the grapevine”** (Numbers 6:4), which seems to indicate, as stated by Rabbi Shimon, that one becomes a nazirite only if he vows to accept all the prohibitions of a nazirite? The Gemara answers: **The Rabbis** could have **said to you: There** the verse **taught** that **the prohibitions of a nazirite combine with each other.** In other words, if a nazirite eats less than an olive-bulk of both grape skins and grape seeds, but together they amount to an olive-bulk, he receives lashes for transgressing a Torah prohibition.


###### Nazir 4a:9
[Nazir 4a:9](https://torahapp.org/share/book/Nazir/r/4a:9)

וְרַבִּי שִׁמְעוֹן לֵית לֵיהּ צֵירוּף, דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: כׇּל שֶׁהוּ לְמַכּוֹת, לֹא אָמְרוּ כְּזַיִת אֶלָּא לְעִנְיַן קׇרְבָּן.

**William Davidson Edition - English:**
The Gemara explains: **And Rabbi Shimon** does not interpret the verse in this manner because **he does not hold** that there is a need for the **combination** of quantities of different foods in order to render one liable to receive lashes, **as it is taught** in a *baraita* that **Rabbi Shimon says:** Even **the smallest quantity** of forbidden food is sufficient to render one liable **to** receive **lashes.** The Sages **stated** the measurement of **an olive-bulk only with regard to** the obligation to bring **an offering.** Consequently, in the case of a nazirite, who is not obligated to bring a sin-offering if he inadvertently eats grape products, there is no need for a special verse to teach that the different foods add up to the measurement of an olive-bulk. Therefore, the purpose of the verse must be to teach about the nature of a nazirite vow.


###### Nazir 4a:10
[Nazir 4a:10](https://torahapp.org/share/book/Nazir/r/4a:10)

**מַתְנִי׳** ״הֲרֵינִי כְּשִׁמְשׁוֹן״, ״כְּבֶן מָנוֹחַ״, ״כְּבַעַל דְּלִילָה״, ״כְּמִי שֶׁעָקַר דַּלְתוֹת עַזָּה״, ״כְּמִי שֶׁנִּקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו״ — הֲרֵי זֶה נְזִיר שִׁמְשׁוֹן.

**William Davidson Edition - English:**
**MISHNA:** If one said: **I am hereby like Samson, like the son of Manoah, like the husband of Delilah, like the one who tore off the doors of Gaza, like the one whose eyes were gouged out by the Philistines, he is a nazirite** like **Samson,** whose *halakhot* are explained in the next mishna (see Judges, chapters 13–16).


###### Nazir 4a:11
[Nazir 4a:11](https://torahapp.org/share/book/Nazir/r/4a:11)

**גְּמָ׳** לְמָה לִי לְמִיתְנָא כׇּל הָלֵין? צְרִיכִי, דְּאִי אָמַר ״הֲרֵינִי כְּשִׁמְשׁוֹן״, הֲוָה אָמֵינָא: שִׁמְשׁוֹן אַחֲרִינָא, קָא מַשְׁמַע לַן ״כְּבֶן מָנוֹחַ״.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Why do I** need the *tanna* **to teach all these** cases? It should be enough to state only the *halakha* where one says: Like Samson. The Gemara answers: These specifications **are necessary because if one said** only: **I am hereby like Samson, I would say** he was referring to **another Samson,** and this is not a nazirite vow. The *tanna* therefore **teaches us** that he adds: **Like the son of Manoah,** which shows he is referring to the biblical Samson.


###### Nazir 4a:12
[Nazir 4a:12](https://torahapp.org/share/book/Nazir/r/4a:12)

וְאִי תְּנָא ״כְּבֶן מָנוֹחַ״, הֲוָה אָמֵינָא: אִיכָּא דְּמִיתְקְרֵי הָכִי, קָא מַשְׁמַע לַן ״כְּבַעַל דְּלִילָה״ וּ״כְמִי שֶׁנִּקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו״.

**William Davidson Edition - English:**
**And if** the *tanna* had **taught** that he said he would be: **Like the son of Manoah, I would say there is** some person **who is called that** name, Samson, son of Manoah, and this is not a reference to the biblical Samson and is not an acceptance of naziriteship. The *tanna* therefore **teaches us** that he adds: **Like the husband of Delilah,** or: Like the one who tore off the doors of Gaza, **or: Like the one whose eyes were gouged out by the Philistines.** It is therefore clear that he is referring to the biblical figure and that his statement is a vow of naziriteship.


###### Nazir 4a:13
[Nazir 4a:13](https://torahapp.org/share/book/Nazir/r/4a:13)

**מַתְנִי׳** מָה בֵּין נְזִיר עוֹלָם לְנָזִיר שִׁמְשׁוֹן? נְזִיר עוֹלָם, הִכְבִּיד שְׂעָרוֹ — מֵיקֵל בְּתַעַר, וּמֵבִיא שָׁלֹשׁ בְּהֵמוֹת. וְאִם נִטְמָא — מֵבִיא קׇרְבַּן טוּמְאָה.

**William Davidson Edition - English:**
**MISHNA:** **What is** the difference **between a permanent nazirite and a nazirite** like **Samson,** both of whom remain nazirites forever? In the case of **a permanent nazirite,** if **his hair grows** too **heavy** for him, **he lightens** it by cutting some hair **with a razor, and he** then **brings three animals** as a sin-offering, a burnt-offering, and a peace-offering, like one who completes his term of naziriteship. **And if he becomes ritually impure, he brings** the **offering** for **impurity** brought by a regular nazirite who became impure.


###### Nazir 4a:14
[Nazir 4a:14](https://torahapp.org/share/book/Nazir/r/4a:14)

נְזִיר שִׁמְשׁוֹן, הִכְבִּיד שְׂעָרוֹ — אֵינוֹ מֵיקֵל, וְאִם נִטְמָא — אֵינוֹ מֵבִיא קׇרְבָּן טוּמְאָה.

**William Davidson Edition - English:**
By contrast, in the case of **a nazirite** like **Samson,** if **his hair grows heavy he may not lighten** it, since he is entirely prohibited from cutting his hair. **And if he becomes impure, he does not bring an offering** for **impurity.**


###### Nazir 4a:15
[Nazir 4a:15](https://torahapp.org/share/book/Nazir/r/4a:15)

**גְּמָ׳** נְזִיר עוֹלָם מַאן דְּכַר שְׁמֵיהּ? חַסּוֹרֵי מִיחַסְּרָא וְהָכִי קָתָנֵי: הָאוֹמֵר ״הֲרֵינִי נְזִיר עוֹלָם״ — הֲרֵי זֶה נָזִיר. מָה בֵּין נְזִיר עוֹלָם לִנְזִיר שִׁמְשׁוֹן? נְזִיר עוֹלָם, הִכְבִּיד שְׂעָרוֹ — מֵיקֵל בְּתַעַר, וּמֵבִיא שָׁלֹשׁ בְּהֵמוֹת, וְאִם נִטְמָא — מֵבִיא קׇרְבַּן טוּמְאָה. נְזִיר שִׁמְשׁוֹן, הִכְבִּיד שְׂעָרוֹ — אֵינוֹ מֵיקֵל בְּתַעַר,

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Who mentioned anything about a permanent nazirite?** Since the mishna has not yet mentioned this concept, how can it analyze the differences between it and a nazirite like Samson? The Gemara answers: The mishna **is incomplete and is teaching the following:** In the case of **one who says: I am hereby a permanent nazirite, he is** a permanent **nazirite. What is** the difference **between a permanent nazirite and a nazirite** like **Samson?** In the case of **a permanent nazirite,** if **his hair grows** too **heavy** for him, **he lightens** it **with a razor and he** then **brings three animals** for offerings. **And if he becomes ritually impure, he brings** the **offering** for **impurity.** In the case of **a nazirite** like **Samson,** if **his hair grows heavy he may not lighten** it **with a razor,**