## Nedarim Daf 4a

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

רַב אַחָא בַּר יַעֲקֹב אָמַר: כְּגוֹן דִּנְדַר וְהוּא בְּבֵית הַקְּבָרוֹת.

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said:** The prohibition against delaying applies to a nazirite in a case **where one vowed** to become a nazirite **while he was in a cemetery.** Since it is prohibited for a nazirite to be in a cemetery, his term of naziriteship does not come into effect until he leaves the cemetery and ritually purifies himself. If he delays this process, he prevents the vow from taking effect and thereby transgresses the prohibition against delaying.


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

הָנִיחָא לְמַאן דְּאָמַר לָא חָיְילָא עֲלֵיהּ נְזִירוּת מֵאַלְתַּר. אֶלָּא לְמַאן דְּאָמַר מֵאַלְתַּר חָיְילָא עֲלֵיהּ, מִי אִיכָּא ״בַּל תְּאַחֵר״? וְעוֹד: הָאָמַר מָר בַּר רַב אָשֵׁי: חָיְילָא נְזִירוּת עֲלֵיהּ מֵאַלְתַּר, וְכִי פְּלִיגִי — לְעִנְיַן מַלְקוֹת פְּלִיגִי!

**William Davidson Edition - English:**
The Gemara asks: **This works out well according to the one who says** that if one takes a vow of naziriteship while in a cemetery **the naziriteship does not apply to him immediately. However, according to the one who said** that the naziriteship **applies to him immediately, is there a** violation of the prohibition: **You shall not delay? And furthermore, didn’t Mar bar Rav Ashi say** that all agree that the **naziriteship applies to him immediately** and he need not repeat his vow of naziriteship when he leaves, **and when they disagree** it is only **with regard to the matter of flogging,** and it’s only about this that they **disagree,** i.e., whether the nazirite is flogged if he drinks wine or otherwise violates the prohibitions of a nazirite.


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

אֲפִילּוּ הָכִי קָם לֵיהּ בְּ״בַל תְּאַחֵר״, מִשּׁוּם דְּקָא מְאַחַר נְזִירוּת דְּטָהֳרָה. אָמַר רַב אָשֵׁי: הוֹאִיל וְכֵן, נָזִיר שֶׁטִּימֵּא עַצְמוֹ בְּמֵזִיד — עוֹבֵר מִשּׁוּם ״בַּל תְּאַחֵר״ דִּנְזִירוּת טָהֳרָה.

**William Davidson Edition - English:**
The Gemara answers: **Even so, he is liable for** violating the prohibition: **You shall not delay, because** by remaining in the cemetery **he delays a naziriteship of ritual purity.** Although the *halakhot* of naziriteship take effect upon him immediately, he is still obligated to fulfill a term of naziriteship in a state of ritual purity, and if he delays doing so, he violates the prohibition against delaying. **Rav Ashi said: Since this is so, a nazirite who intentionally renders himself ritually impure violates** the prohibition: **You shall not delay,** with regard to **a naziriteship of ritual purity,** as he thereby prevents himself from completing his naziriteship in a state of ritual purity on time.


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

רַב אַחָא בְּרֵיהּ דְּרַב אִיקָא אָמַר: עוֹבֵר בְּ״בַל תְּאַחֵר״ תִּגְלַחְתּוֹ.

**William Davidson Edition - English:**
**Rav Aḥa, son of Rav Ika, stated** another explanation of how the prohibition against delaying applies with regard to naziriteship: The nazirite is commanded to shave his hair at the conclusion of his term, and if he causes this shaving to be delayed, **he violates** the prohibition: **You shall not delay,** with regard to **his shaving.**


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

וְלָא מִיבַּעְיָא לְמַאן דְּאָמַר תִּגְלַחַת מְעַכֶּבֶת, אֶלָּא אֲפִילּוּ לְמַאן דְּאָמַר תִּגְלַחַת אֵינָהּ מְעַכֶּבֶת, מִצְוַת גִּילּוּחַ מִיהָא לָא מְיקַיֵּים.

**William Davidson Edition - English:**
The Gemara adds: **And** this explanation **is not necessary** to say, i.e., it is obvious, **according to the one who says** that **shaving is indispensable** for a nazirite and he is subject to all the prohibitions of a nazirite until he shaves, **but even according to the one who says** that **shaving is not indispensable** and the *halakhot* of naziriteship are terminated for him immediately after he brings his offerings, **at least** it can be said that **he does not fulfill the mitzva of shaving** until he actually shaves, and therefore if he delays, he violates the prohibition against delaying.


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

מָר זוּטְרָא בְּרֵיהּ דְּרַב מָרִי אָמַר: עוֹבֵר בְּ״בַל תְּאַחֵר״ קָרְבְּנוֹתָיו.

**William Davidson Edition - English:**
**Mar Zutra, son of Rav Mari, stated** another explanation of how the prohibition against delaying applies to a nazirite vow: **He transgresses** the prohibition: **You shall not delay,** with regard to **his offerings.** When he completes his term as a nazirite he is obligated to bring certain offerings, and if he delays bringing them, he violates this prohibition.


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

וּמִן הָכָא נָפְקָא לֵיהּ? מֵהָתָם נָפְקָא לֵיהּ: ״כִּי דָרֹשׁ יִדְרְשֶׁנּוּ״ — אֵלּוּ חַטָּאֹת וַאֲשָׁמוֹת!

**William Davidson Edition - English:**
The Gemara asks: **Is this** *halakha*, that the prohibition against delaying applies to a nazirite vow, **derived from here,** i.e., the juxtaposition of vows and naziriteship? **It is derived from there,** a different exposition based upon the verse: “When you shall take a vow…you shall not delay to pay it; for the Lord your God **will surely require it** of you” (Deuteronomy 23:22). **Those** items included in the phrase “will surely require it” **are sin-offerings and guilt-offerings,** including the sin-offering and guilt-offering of a nazirite.


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

מַהוּ דְּתֵימָא: חִידּוּשׁ הוּא שֶׁחִידְּשָׁה תּוֹרָה בְּנָזִיר.

**William Davidson Edition - English:**
The Gemara explains: The derivation based on the juxtaposition of vows and naziriteship is still necessary **lest you say that** these offerings are **a novelty that the Torah innovated with regard to a nazirite** and therefore their *halakhot* cannot be derived from *halakhot* of other offerings.


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

מַאי חִידּוּשׁ? אִילֵּימָא דְּלָא מַתְפֵּיס לַיהּ לְחַטַּאת נָזִיר בְּנֶדֶר. הֲרֵי חַטַּאת חֵלֶב, שֶׁאֵין מַתְפִּיסָהּ בְּנֶדֶר, וְעוֹבֵר בְּ״בַל תְּאַחֵר״!

**William Davidson Edition - English:**
The Gemara asks: **What is the novelty** that the Torah introduced with regard to the nazirite? **If we say** it is **that he cannot accept** upon **himself the sin-offering of a nazirite through a vow,** i.e., if one who is not a nazirite says: I hereby vow to bring the sin-offering of a nazirite, his vow has no validity, this is not a unique *halakha* with regard to sin-offerings of a nazirite. There is also the case of **the sin-offering of forbidden fat,** i.e., a typical sin-offering that one brings when he inadvertently violates certain prohibitions, one of which is eating forbidden fat, **which one cannot accept through a vow,** as only one who has violated the prohibition may bring it; **and** nevertheless, **one** still **transgresses** the prohibition: **You shall not delay,** if he delays bringing the offering.


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

אֶלָּא: מַאי חִידּוּשֵׁיהּ — סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְאִם אָמַר ״הֲרֵינִי נָזִיר״ אֲפִילּוּ מִן חַרְצָן — הָוֵי נָזִיר לַכֹּל, אֵימָא לָא לַיעֲבוֹר עֲלֵיהּ מִשּׁוּם ״בַּל תְּאַחֵר״ — קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**Rather, what is its novelty** that makes the juxtaposition between vows and naziriteship necessary? It might **enter your mind to say** that **since if he said: I am hereby a nazirite, even** if he accepted upon himself only one of the prohibitions of a nazirite, e.g., the requirement to abstain **from grape seeds, he is** nevertheless **a nazirite with regard to all** aspects of naziriteship, therefore **say** that **he does not transgress** the prohibition: **You shall not delay.** Since this *halakha* is a novelty, perhaps the principles of vows do not apply. The verse therefore **teaches us** through the juxtaposition of vows and naziriteship that the prohibition against delaying applies even in this case.


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

הָנִיחָא לְמַאן דְּאָמַר כִּי נָזִיר מִן חַרְצָן הָוֵי נָזִיר לַכֹּל, אֶלָּא לְרַבִּי שִׁמְעוֹן דְּאָמַר אֵין נָזִיר עַד שֶׁיַּזִּיר מִכּוּלָּן — מַאי אִיכָּא לְמֵימַר? וְעוֹד: הַאי חִידּוּשׁ לְחוּמְרָא הוּא!

**William Davidson Edition - English:**
The Gemara asks: **This works out well according to the one who said** that **when** one vows to be **a nazirite from grape seeds he is a nazirite in all** respects. **However, according to** the opinion of **Rabbi Shimon, who said** that **he is not a nazirite unless he** explicitly **vows to be a nazirite in all** respects, **what is there to say? And furthermore, this novelty is stringent** in that it renders the individual a nazirite even if he did not explicitly accept all of the *halakhot* of naziriteship. How could this novelty indicate that the prohibition against delaying does not apply in this case, which is a leniency, so that the juxtaposition would be necessary?


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

אֶלָּא: מַאי חִידּוּשֵׁיהּ? דְּסָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל

**William Davidson Edition - English:**
**Rather, what is its novelty** that makes the juxtaposition between vows and naziriteship necessary? It might **enter your mind to say** that **since**