{"id":11626,"date":"2008-03-20T04:43:00","date_gmt":"2008-03-20T04:43:00","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_nazir_intro27\/"},"modified":"2015-10-28T11:02:51","modified_gmt":"2015-10-28T16:02:51","slug":"masechet_nazir_intro27","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_nazir_intro27\/","title":{"rendered":"Introduction to Masechet Nazir and 2a-7b"},"content":{"rendered":"

The Coming Week’s Daf Yomi by Rabbi Adin Steinsaltz<\/em><\/p>\n

This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud.<\/em><\/p>\n

This month\u2019s Steinsaltz Daf Yomi is sponsored by Dr. and Mrs. Alan Harris, The Lewy Family Foundation, and Marilyn and Edward Kaplan<\/strong><\/em><\/p>\n

Introduction to Masechet Nazir<\/strong><\/span><\/p>\n

Standard collections of the Mishnah<\/a> include Masechet<\/em><\/a> Nazir<\/em><\/a> after Nedarim<\/em><\/a> and before Sotah<\/em><\/a> in Seder<\/em><\/a> Nashim<\/em><\/a>, even though Nazir<\/em> has no direct connection to marital issues or family law. Nevertheless, since the parashah<\/em><\/a> that discusses the laws of Nazir<\/em><\/a> appears in close proximity with that of Sotah<\/em> \u2013 a wife suspected of adultery (see Bamidbar<\/a> chapters 5<\/a>–6<\/a>), they were placed next to each other in the Mishnah, as well. The entire masechet<\/em> focuses on the laws of a Nazir<\/em>, although some of these laws were already discussed in Masechet Nedarim<\/em> and others find their place in the laws of sacrifices and ritual purity.<\/p>\n

Nezirut<\/em> is a unique type of vow (neder<\/em><\/a>) in which a person obligates himself to follow the laws of a Nazirite as delineated in the Torah<\/a> (Bamidbar 6:1-21<\/a>). A person may choose to accept this status for any one of a number of reasons: as part of his penitence, as an expression of thanksgiving to God, as a method of prayer and beseeching, and, on occasion, out of anger. When nezirut<\/em> is accepted for purely positive reasons, it is viewed as an attempt to reach higher levels of holiness (see Bamidbar 6:8<\/a>).<\/p>\n

The expression “nezirut<\/em>”\u00a0 refers to a person who removes himself from the pleasure of society on some level, yet we find that the expression also refers specifically to the long hair which serves as a crown of sorts (see Bamidbar 6:7<\/a>). The Torah does not demand that people restrict their intake of wine, or keep from coming into contact with the dead, yet these restrictions can be seen as representative of a level of holiness, as indicated by the fact that a kohen<\/em><\/a> cannot enter the precincts of the Temple when he is drunk or in a state of ritual defilement. Thus, the person who accepts nezirut<\/em> upon him himself has effectively donned the mantle of a kohen<\/em> for a temporary period.<\/p>\n

The Talmudic<\/a> Sages were of different minds regarding the value of nezirut<\/em>. As we have noted, refraining from drinking wine and coming into contact with the dead are seen as positive things; nevertheless, some Sages viewed it as sinful for a person to obligate himself with these restrictions, particularly because of the fear that accepting this status may have been done for the wrong reasons.<\/p>\n

The rules of nezirut <\/em>are clearly stated in the Torah. A nazir<\/em> cannot:<\/p>\n

    \n
  1. Cut his hair<\/li>\n
  2. Eat grapes or drink any grape products<\/li>\n
  3. Come into contact with the body of a dead person<\/li>\n<\/ol>\n

    Once the individual has completed his period as a nazir<\/em> he is obligated to bring a series of sacrifices, after which time his nezirut<\/em> has ended.<\/p>\n

    Should the individual become tameh<\/em> (ritually defiled by contact with a dead body) while he is a nazir<\/em>, he must undergo the normal week-long purification process, after which time he has all of his hair cut off and brings a number of sacrifices. At that point he must begin his nezirut<\/em> over again.<\/p>\n

    Although nezirut<\/em> is a type of neder<\/em>, it differs from other vows in that the details of the neder<\/em> are not defined by the person who accepts the<\/p>\n

    nezirut, but rather by the rules as stated in the Torah and understood by the Sages. The only part that is controlled by the individual is the length of the nezirut<\/em>, as long as it is not shorter than 30 days. The 30-day minimum is not mentioned in the Torah, but the Sages had a tradition that stam nezirut sheloshim yom<\/em> \u2013 the standard length of time for nezirut<\/em> is 30 days. Similarly, the Sages had a tradition that a person could accept upon himself nezirut olam <\/em>(nezirut <\/em>that would remain in force for the person’s entire life) and nezirut<\/em> Shimshon<\/em><\/a> (nezirut<\/em> that mimics that kept by Shimshon – see Shoftim<\/a> chapters 13<\/a>–16<\/a>), which forbids drinking wine and cutting hair, but permits ritual defilement.<\/p>\n

    \n

    Nazir 2a-b<\/u><\/strong><\/p>\n

    One of the most basic requirements of nedarim<\/em><\/a> \u2013 becoming obligated by making a vow \u2013 is that the person have clear intent; he must express himself in a clear manner. This is true not only for nedarim<\/em> in general, but for nezirut<\/em><\/a> as well. Nevertheless, as our Mishnah<\/a> makes clear, there is no set formula for taking on nezirut<\/em>. Substitutes (referred to by the Mishnah as kinuyei nezirut<\/em>) or abbreviated formulations (referred to by the Gemara<\/a> as yadot nezirut<\/em>) also create a full obligation.<\/p>\n

    The Gemara on our daf <\/em>discusses the order in which kinuyei nezirut<\/em> and yadot nezirut<\/em> are presented by the Mishnah and suggests that kinuyei nezirut<\/em> are mentioned first because they are mi-d’oraita <\/em>(from the Torah<\/a>), while yadot nezirut<\/em>, which are learned mi-derasha<\/em> (derived from a homiletic teaching) are taught afterwards.<\/p>\n

    Tosafot<\/a> point out that, according to the Talmud Yerushalmi<\/em><\/a>, kinuyei nezirut<\/em> are expressions developed by the Sages for use when making vows, and that effectively both kinuyei nezirut<\/em> and yadot nezirut<\/em> are of rabbinic origin. Based on this approach, even though the Gemara finds passages in the Torah to which the concept of kinuyei nedarim<\/em> is connected, someone who uses such an expression to accept nezirut<\/em> upon himself would not bring the sacrifices that a nazir<\/em> ordinarily brings, even though he will receive the punishment of malkot<\/em> \u2013 lashes \u2013 if he breaks the rules of nezirut<\/em>, albeit only on a rabbinic level.<\/p>\n

    Some commentaries suggest that, according to our Gemara, both kinuyei nezirut<\/em> and yadot nezirut<\/em> are treated as creating biblical obligations. According to this approach, when our Gemara presented yadot nedarim<\/em> as being derived mi-derasha<\/em>, it does not indicate that yadot<\/em> are rabbinic, but rather that they are not clearly written in the Torah. This approach is similar to that of the Rambam<\/a>, who uses the expression mi-divrei soferim<\/em> (\u201cfrom the words of the scribes\u201d) when referring to laws that have biblical weight but are derived from the words of the Torah rather than being written explicitly there.<\/p>\n

    \n

    Nazir 3a-b<\/u><\/strong><\/p>\n

    On yesterday’s daf<\/em><\/a> \u00a0we learned that one way for a person to express that he wants to become a nazir<\/em> is by use of yadot nezirut<\/em> \u2013 abbreviated formulations. Expressions such as hareini mesalsel<\/em> or hareini mekhalkel<\/em> are examples of such expressions, and in both cases the amora<\/em><\/a> Shmu’el<\/a> rules that they only have significance if the person pulls at his hair when he says them.<\/p>\n

    What do these expressions mean? Although the term silsul <\/em>appears in\u00a0Tanach<\/u><\/i><\/span>\u00a0(Mishlei<\/a> 4:8<\/a>, mentioned by the Gemara<\/a>, is one example) and is not uncommon, its original definition remains unclear. Some suggest that it means \u201cto be raised,\u201d as appears to be the meaning in the passage in Mishlei. Another meaning suggested for the word is \u201cto make pretty\u201d or \u201cto beautify.\u201d The word is also used in the context of making something in the shape of a circle. All of these can be understood as relating to growing and styling one’s hair.<\/p>\n

    The word kilkul<\/em> appears relatively often in the Mishnah<\/a> and refers specifically to the hair above the temples, although it can be used to refer to an overgrowth of hair on other parts of the body as well (like on Niddah<\/a> 52b). While it is not clear that this is the source, we find a similar word \u2013 kakul<\/em> \u2013 in Persian<\/a>, and in Syriac<\/a> another similar word is used to mean “a head full of hair.”<\/p>\n

    In illustrating the Mishnaic use of the word, the Gemara quotes a passage in Shabbat<\/a> (88b) which describes that the amount of sid<\/em> (lime<\/a>) that is considered significant with regard to the laws of carrying<\/a> on Shabbat<\/a> is kedei lasood kilkul<\/em> \u2013 enough to use as depilatory cream on the hair above the temples. In virtually every generation, women have viewed body hair as aesthetically undesirable and have utilized various methods for removing it. During Talmudic<\/a> times, one method \u2013 usually used by poor women \u2013 was the use of lime. This technique demanded great care, as it could lead to burning of the skin, and, on rare occasions, even death.<\/p>\n

    \n

    Nazir 4a-b<\/u><\/strong><\/p>\n

    Does the Torah<\/a> consider someone who accepts nezirut<\/em><\/a> upon himself to be a holy person who aspires to higher levels of spirituality, or is he in some way a sinner?<\/p>\n

    The Gemara<\/a> tells of Shimon ha-Tzaddik<\/a> who testified that only on one occasion did he agree to partake of the sacrifice of a nazir<\/em> who became tamei (i.e. he was bringing a sacrifice because he accidentally became ritually defiled and broke his nezirut<\/em>. The Talmud Yerushalmi<\/em><\/a> suggests that he refused to partake of any sacrifices brought by nezirim<\/em> \u2013 even from those who successfully completed their obligations). Once a nazir<\/em> came to the Temple<\/a> who was particularly attractive and had beautiful curly hair. Shimon ha-Tzaddik asked him why he chose to become a nazir<\/em> and obligate himself to cut off his hair at the end of his nezirut<\/em>. The man explained that he was a shepherd and he chanced to see his reflection in a pool. Taken with his own beauty, the evil inclination tried to overpower him. To protect himself, he accepted a vow of nezirut<\/em> in order to donate his hair to God. Shimon ha-Tzaddik accepted this as a legitimate explanation, but otherwise rejected the value of nezirut<\/em>.<\/p>\n

    The “evil inclination” alluded to by the nazir<\/em> is understood in a variety of different ways. The Rivan<\/a> suggests that realizing how good looking he was made him think that he could have his way with women. The Arukh<\/a> also connects it with sexual behavior, suggesting that seeing how attractive he was made him desirous of homosexual relations. The Maharsha<\/a> and others argue that this is not necessarily an issue of sensuality, but rather that his appearance gave him the idea that he should abandon his father’s flocks since someone of his talents should not remain a simple shepherd.<\/p>\n

    Shimon ha-Tzaddik is the first sage mentioned in Masechet<\/em><\/a> Avot<\/em><\/a>. Although we have little information about him, it appears that he was the High Priest<\/a> at the beginning of Greek rule in Israel and that it was he who welcomed Alexander Mokdon<\/a>, who conquered the land. He is mentioned in both Josephus<\/a> and Sefer Ben-Sira<\/em><\/a>, which describes how glorious he appeared upon leaving the Holy of Holies<\/a> on Yom Kippur<\/em><\/a>.<\/p>\n

    \n

    Nazir 5a-b<\/u><\/strong><\/p>\n

    Someone who accepts nezirut<\/em><\/a> without specifying the amount of time remains a nazir<\/em> for 30 days (in the language of the Mishnah<\/a> \u201cstam nezirut sheloshim yom<\/em>\u201d). This law appears in the Mishnah on our page with no explanation.<\/p>\n

    The Gemara<\/a> demands a source for this rule. Rav Matana suggests that the source is a gematria<\/em><\/a> \u2013 that it is based on the numerical value of the letters of the word yihiyeh<\/em>. Gematria assigns a numeric value to each of the Hebrew letters. The first ten letters (alef <\/em>through yod<\/em>) are valued at 1-10. The next nine letters (kaf <\/em>through kuf<\/em>) are valued at 20-100. The final three letters (resh <\/em>through taf<\/em>) are the numbers 200, 300 and 400.<\/p>\n

    The Torah<\/a> teaches (Bamidbar<\/a> 6:5<\/a>) that someone who accepts nezirut <\/em>“will be holy” \u2013 kadosh yihiyeh<\/em>. Taking the value of the letters:<\/p>\n