## Nazir Daf 5a

###### Nazir 5a:1
[Nazir 5a:1](https://torahapp.org/share/book/Nazir/r/5a:1)

וְיָלֵיף ״יָמִים״ ״יָמִים״ מִבָּתֵּי עָרֵי חוֹמָה. מָה הָתָם שְׁנֵים עָשָׂר חֹדֶשׁ — אַף כָּאן שְׁנֵים עָשָׂר חֹדֶשׁ.

**William Davidson Edition - English:**
**And** Rabbi Yehuda HaNasi **derives** the meaning of the term ***yamim*** stated with regard to Absalom based upon a verbal analogy from the word ***yamim*** that appears in the context **of houses of walled cities,** where it states: “For a full year [*yamim*] he shall have the right of redemption” (Leviticus 25:29). **Just as there,** in the case of walled cities, the term *yamim* means **twelve months,** as the verse states immediately afterward: “Within the space of a full year” (Leviticus 25:30), **so too here,** in the case of Absalom, the term *yamim* means **twelve months.**


###### Nazir 5a:2
[Nazir 5a:2](https://torahapp.org/share/book/Nazir/r/5a:2)

רַבִּי נְהוֹרַאי אוֹמֵר: מְגַלֵּחַ אַחַת לִשְׁלשִׁים יוֹם. רַבִּי יוֹסֵי אוֹמֵר: מְגַלֵּחַ מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת, שֶׁכֵּן מָצִינוּ בִּבְנֵי מְלָכִים שֶׁמְּגַלְּחִים מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת.

**William Davidson Edition - English:**
**Rabbi Nehorai says:** Absalom **cut** his hair **once** every **thirty days. Rabbi Yosei says: He cut** his hair **from one Shabbat eve to** another **Shabbat eve, as we find that the sons of kings cut** their hair **from one Shabbat eve to** another **Shabbat eve.**


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

מַאי טַעְמָא דְּרַבִּי — יָלֵיף מִבָּתֵּי עָרֵי חוֹמָה. וְהָא רַבִּי הוּא דְּאָמַר: אֵין ״יָמִים״ פְּחוּתִין מִשְּׁנַיִם!

**William Davidson Edition - English:**
The Gemara asks: **What is the reasoning of Rabbi** Yehuda HaNasi? He **derives** the meaning of the verse concerning Absalom **from** the verse concerning **houses of walled cities. But isn’t it Rabbi** Yehuda HaNasi himself **who said** that one may not redeem his house until it has been in the buyer’s possession for at least two days, as the word ***yamim*** does **not** refer to **fewer than two** days? This demonstrates that Rabbi Yehuda HaNasi understands the word *yamim* in the case of walled city houses as referring to a period of two days rather than a year. How then can he employ a verbal analogy from houses of walled cities to derive that the word *yamim* in the case of Absalom indicates a period of twelve months?


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

הַאי גְּזֵירָה שָׁוָה מִשּׁוּם כּוֹבֶד גְּמִיר, וּבִשְׁנֵי יָמִים לֵיכָּא כּוֹבֶד.

**William Davidson Edition - English:**
The Gemara answers: **He learned this verbal analogy** because the verse states that Absalom would trim his hair **due to** its **weight** (II Samuel 14:26), **and in two days there is no** significant **weight** added to the hair. Consequently, the term *yamim* cannot be understood to mean two days in the case of Absalom.


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

וְאֵימָא שְׁתֵּי שָׁנִים, דִּכְתִיב: ״וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים״?! דָּנִין ״יָמִים״ שֶׁאֵין עִמָּהֶן שָׁנִים מִ״יָּמִים״ שֶׁאֵין עִמָּהֶן שָׁנִים, וְאַל יוֹכִיחַ זֶה שֶׁיֵּשׁ עִמּוֹ שָׁנִים.

**William Davidson Edition - English:**
The Gemara asks: **But say** that *yamim* means **two years, as it is written: “And it came to pass at the end of two years of days [*yamim*]”** (Genesis 41:1). The Gemara rejects this: **We derive** the meaning of the term ***yamim*** in a case **where it does not have** the term **years** mentioned **with it,** as in the case of Absalom, **from** another usage of the term ***yamim* that does not have** the term **years** mentioned **with it,** i.e., the verse about houses of walled cities. **And this** usage of the term *yamim* **that does have** the term **years** mentioned **with it will not prove** otherwise.


###### Nazir 5a:6
[Nazir 5a:6](https://torahapp.org/share/book/Nazir/r/5a:6)

וְאֵימָא שְׁלֹשִׁים יוֹם, דִּכְתִיב: ״עַד חֹדֶשׁ יָמִים״! דָּנִין ״יָמִים״ שֶׁאֵין עִמָּהֶם חֳדָשִׁים מִ״יָּמִים״ שֶׁאֵין עִמָּהֶם חֳדָשִׁים, וְאַל יוֹכִיחַ זֶה שֶׁיֵּשׁ עִמּוֹ חֳדָשִׁים.

**William Davidson Edition - English:**
The Gemara asks: **But say** that *yamim* means **thirty days, as it is written: “But a month of days [*yamim*]”** (Numbers 11:20). The Gemara rejects this: **We derive** the meaning of the term ***yamim*** in a case **where it does not have** the term **months** mentioned **with it from** another usage of the term ***yamim* that does not have** the term **months** mentioned **with it. And this** usage of the term *yamim* **that does have** the term **months** mentioned **with it will not prove** otherwise.


###### Nazir 5a:7
[Nazir 5a:7](https://torahapp.org/share/book/Nazir/r/5a:7)

וְאֵימָא מֵהָכָא: ״מִיָּמִים יָמִימָה וְגוֹ׳״, דָּנִין ״יָמִים״ מִ״יָּמִים״, וְאֵין דָּנִין ״יָמִים״ מִ״יָּמִימָה״.

**William Davidson Edition - English:**
The Gemara asks: **But say** that Rabbi Yehuda HaNasi should have derived the meaning of the term *yamim* **from here:** “The daughters of Israel went **from time to time [*yamim yamima*]** to lament the daughter of Jephthah the Gileadite four days in a year” (Judges 11:40). This teaches that the daughters of Israel would go four times a year, each time for one day, to lament her, in which case *yamim yamima* means once every three months. The Gemara rejects this: **We derive** the meaning of the term ***yamim* from** another usage of the term ***yamim*, and we do not derive** the meaning of the term ***yamim* from** a case where the word *yamim* is used in conjunction with the term ***yamima*.**


###### Nazir 5a:8
[Nazir 5a:8](https://torahapp.org/share/book/Nazir/r/5a:8)

וּמַאי נָפְקָא מִינַּהּ, וְהָא תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְשָׁב הַכֹּהֵן״ ״וּבָא הַכֹּהֵן״, — זוֹ הִיא שִׁיבָה זוֹ הִיא בִּיאָה!

**William Davidson Edition - English:**
The Gemara raises a difficulty: **And what is the difference** between *yamim* and *yamima*? **Didn’t the school of Rabbi Yishmael teach** a verbal analogy with regard to leprosy of houses between the words **“and the priest shall return [*veshav*]”** (Leviticus 14:39) and the words **“and the priest shall come [*uva*]”** (Leviticus 14:44)? It is derived from this that just as **this is** the *halakha* with regard to **returning,** i.e., the priest returns after seven days, **this is** the *halakha* with regard to **coming,** which is also after seven days. Just as the Hebrew words *veshav* and *uva* can be used in a verbal analogy, certainly two words with a less pronounced variation, i.e., *yamim* and *yamima*, can be used to teach a verbal analogy.


###### Nazir 5a:9
[Nazir 5a:9](https://torahapp.org/share/book/Nazir/r/5a:9)

הָנֵי מִילֵּי הֵיכָא דְּלֵיכָּא דְּדָמֵי לֵיהּ, אֲבָל הֵיכָא דְּאִיכָּא דְּדָמֵי לֵיהּ — מִדְּדָמֵי לֵיהּ יָלְפִינַן.

**William Davidson Edition - English:**
The Gemara responds: **This applies** only **where there are no** terms **that are identical to it. However, where there are** terms **that are identical to it, we derive** the meaning of a term **from** the usage of terms **that are identical to it** rather than from the usage of terms that are merely similar.


###### Nazir 5a:10
[Nazir 5a:10](https://torahapp.org/share/book/Nazir/r/5a:10)

אִיכָּא דְּאָמְרִי: מְנָא יָדְעִינַן דְּכֹל תְּלָתָא יַרְחִין חַד זִימְנָא? דִּילְמָא אַרְבְּעָה זִימְנֵי בְּשַׁתָּא, (אִי נָמֵי) אַרְבְּעָה יַרְחִין חַד זִימְנָא, תְּרֵין יַרְחִין בְּחַד זִימְנָא!

**William Davidson Edition - English:**
**Some say** that the reason the *halakha* is not derived from *yamim yamima* is because the time period to which it refers is unclear: **From where do we know that** they would lament Jephthah’s daughter **once every three months,** at fixed intervals? **Perhaps** they would lament her **four times a year,** in irregular intervals. **Alternatively,** it might have taken place in regular but uneven intervals, e.g., after **four months** they would visit **one time,** and then after **two months** they would visit **one time,** and then they would visit again after a four-month interval and again after a two-month interval.


###### Nazir 5a:11
[Nazir 5a:11](https://torahapp.org/share/book/Nazir/r/5a:11)

רַבִּי נְהוֹרַאי אוֹמֵר: מְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. מַאי טַעְמָא? גַּבֵּי כֹהֲנִים מִשּׁוּם דְּאִיכָּא כּוֹבֶד, הָכָא נָמֵי אִיכָּא כּוֹבֶד.

**William Davidson Edition - English:**
It was taught in the *baraita* that **Rabbi Nehorai says** that Absalom **cut** his hair **once every thirty days.** The Gemara explains the basis for this opinion: **What is the reason** that **with regard to priests,** the *halakha* is that they must cut their hair every thirty days? It is **because** after that interval **there is** noticeable **weight** to the hair. **Here, too,** in the case of Absalom, **there is** noticeable **weight** after this period of time has passed, and it is clear that Absalom cut his hair due to its weight, as it is stated: “Because the hair was heavy on him, therefore he polled it” (II Samuel 14:26).


###### Nazir 5a:12
[Nazir 5a:12](https://torahapp.org/share/book/Nazir/r/5a:12)

רַבִּי יוֹסֵי אוֹמֵר: מְגַלֵּחַ מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. מַאי אִיכָּא בֵּינֵיהּ לִשְׁאָר אֲחוֹהִי!

**William Davidson Edition - English:**
It was taught in the *baraita* that **Rabbi Yosei says:** Absalom **cut** his hair **from one Shabbat eve to** another **Shabbat eve,** as the sons of kings would cut their hair every Shabbat eve. The Gemara asks: If so, **what** difference **is there between** Absalom, who was a nazirite, **and the rest of his brothers,** King David’s sons, who also cut their hair once a week?


###### Nazir 5a:13
[Nazir 5a:13](https://torahapp.org/share/book/Nazir/r/5a:13)

יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶמְצַע שַׁבָּת, דַּאֲחוֹהִי מְגַלְּחִין, הוּא לָא מְגַלַּח. אִי נָמֵי: לְגַלּוֹחֵי מִן צַפְרָא דְּמַעֲלֵי שַׁבְּתָא, אֲחוֹהִי מְגַלְּחִין, אִיהוּ לָא מְגַלַּח עַד פַּנְיָא.

**William Davidson Edition - English:**
The Gemara answers: There is a difference between them with regard to **a Festival that occurs in the middle of the week, as his brothers** would **cut** their hair in honor of the Festival, whereas **he** would **not cut** his hair. **Alternatively,** the difference between them concerns **cutting** hair **on the morning of Shabbat eve. His brothers would cut** their hair at that hour, whereas **he** would **not cut** his hair **until the evening,** shortly before Shabbat.


###### Nazir 5a:14
[Nazir 5a:14](https://torahapp.org/share/book/Nazir/r/5a:14)

הָנֵי אַרְבָּעִים שָׁנָה, מַאי עֲבִידְתַּיְיהוּ? רַבִּי נְהוֹרַאי אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ: לְקֵץ אַרְבָּעִים שָׁנָה שֶׁשָּׁאֲלוּ לָהֶן מֶלֶךְ. תָּנָא: אוֹתָהּ שָׁנָה שֶׁשָּׁאֲלוּ לָהֶן מֶלֶךְ הִיא שְׁנַת עֶשֶׂר לִשְׁמוּאֵל הָרָמָתִי.

**William Davidson Edition - English:**
Having mentioned in 4b the verse “and it came to pass at the end of forty years, that Absalom said unto the king” (II Samuel 15:7), the Gemara asks: With regard to **these forty years, what is their purpose** in this discussion, i.e., to what time period do they refer? The Gemara answers: **Rabbi Nehorai says in the name of Rabbi Yehoshua:** It is referring **to the end of forty years,** since the Jewish people **requested for themselves a king** in the days of Samuel (see I Samuel, chapter 8). It was **taught: That year when they requested for themselves a king was the tenth year** of the leadership **of Samuel the Ramathite.**


###### Nazir 5a:15
[Nazir 5a:15](https://torahapp.org/share/book/Nazir/r/5a:15)

**מַתְנִי׳** סְתַם נְזִירוּת שְׁלֹשִׁים יוֹם.

**William Davidson Edition - English:**
**MISHNAH:** In the case of **unspecified naziriteship,** where one does not state how long he wishes to be a nazirite, the term lasts for **thirty days.**


###### Nazir 5a:16
[Nazir 5a:16](https://torahapp.org/share/book/Nazir/r/5a:16)

**גְּמָ׳** מְנָהָנֵי מִילֵּי? אָמַר רַב מַתְנָא, אָמַר קְרָא: ״קָדוֹשׁ יִהְיֶה״ — ״יִהְיֶה״ בְּגִמַטְרִיָּא תְּלָתִין הָווּ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From where are these matters** derived, that an unspecified naziriteship is thirty days? In answer to this question, **Rav Mattana said: The verse states** with regard to a nazirite: **“He shall be [*yihye*] holy”** (Numbers 6:5), and **the numerical value [*gimatriyya*] of** the letters of the word ***yihye* is thirty.**


###### Nazir 5a:17
[Nazir 5a:17](https://torahapp.org/share/book/Nazir/r/5a:17)

בַּר פְּדָא אָמַר: כְּנֶגֶד ״נָזִיר״ ״נִזְרוֹ״ הָאֲמוּרִים בַּתּוֹרָה, שְׁלֹשִׁים חָסֵר אַחַת.

**William Davidson Edition - English:**
**Bar Padda said:** The number of days of an unspecified naziriteship **corresponds** to the number of appearances of the words **“nazirite,” “his naziriteship,”** and similar terms **that are stated in the Torah** in the chapter of naziriteship (Numbers, chapter 6): **Thirty less one** times. So too, an unspecified term of naziriteship is twenty-nine days.


###### Nazir 5a:18
[Nazir 5a:18](https://torahapp.org/share/book/Nazir/r/5a:18)

וְרַב מַתְנָא נָמֵי, נֵילַף מִ״נָּזִיר״ ״נִזְרוֹ״!

**William Davidson Edition - English:**
The Gemara asks: **And Rav Mattana should also derive from** the number of times that the words **“nazirite”** and **“his naziriteship”** appear, to conclude like bar Padda that an unspecified naziriteship lasts for twenty-nine days.


###### Nazir 5a:19
[Nazir 5a:19](https://torahapp.org/share/book/Nazir/r/5a:19)

אָמַר לָךְ, הַהוּא לִדְרָשָׁה: ״מִיַּיִן וְשֵׁכָר יַזִּיר״ — לֶאֱסוֹר יֵין מִצְוָה כְּיֵין רְשׁוּת, ״כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר״ — מְלַמֵּד שֶׁהַנְּזִירוּת חָלָה עַל נְזִירוּת.

**William Davidson Edition - English:**
The Gemara answers: Rav Mattana could have **said to you: That** word is needed **for** a specific **exposition.** The words: **“He shall abstain [*yazir*] from wine and strong drink”** (Numbers 6:3), comes **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.** Likewise, the words: “When either man or woman **shall clearly utter a vow, the vow of a nazirite, to consecrate himself”** (Numbers 6:2), **teach that** one vow of **naziriteship takes effect where** another vow of **naziriteship** already exists. For example, if one takes a vow by stating: I will be a nazirite today, and then repeats the vow, he must observe two periods of naziriteship. Consequently, since sometimes the word nazirite, in its different forms, appears in order to serve as the source of a particular exposition, the number of times it occurs does not indicate the length of an unspecified term of naziriteship.