Nedarim 3: Entering Nazirut

Some of our Mishnayot begin with words that describe the subject and then move on to stating examples.  Others begin with the examples themselves.  Our rabbis begin today's daf with a conversation about the structure of the first Mishna.

How telling that we think ourselves cutting edge because our media is post-modern, post-post-modern, and now 'meta'.  In fact, thousands of years ago, our rabbis were critiquing and analyzing text within the text itself.  It was called learning.

In the Torah, we are specifically told about nazirite vows.  In Numbers 6:2, we learn that "(One) shall clearly utter a vow, the vow oaf a nazirite, to consecrate oneself to the Lord".  Nazirite vows are named 'lehazir nazir', to consecrate oneself as one who is consecrated.  The rabbis take note of this language and compare it to the language of other vows and promises.  They discuss the 'doubled term', suggesting substitutions and intimations for lehazir nazir.  

Transgressing a vow or a nazirite vow results in serious repercussions, for these transgressions break Torah law.  For example, ignoring the directives "One shall not profane" (Numbers 30:3) and "One shall not delay" (Deuteronomy 23:22) can result in flogging.  As well, "a father may nullify the vows of his daughter" and "a husband may nullify the vows of his wife" (Numbers 30) allow the vows - and nazirite vows - of girls and women to be blocked by men.  Our notes remind us that only vows regarding self-affliction and the daughter-father/wife-husband relationship can be nullified.  Nullification must happen on the same day that the man in question learns about the vow.

The Gemara is concerned with differences between the doubled term of a nazirite vow, lehazir nazir, and the juxtapositioned uttered vow, lindor neder, that seems to suggest that the Torah was using the language of man [sic].  The placement of statements beside each other represents connection between them, the rabbis argue.  Using this argument, it is suggested that one who states "I am a nazirite" twice in a row must be a nazir twice in a row, too.  Another interpretation suggests that one who states the above twice is flogged twice should s/he drink wine or transgress the vow of nazirut in another way.

When a person declares that s/he is a nazirite, the restrictions begin immediately.  One cannot vow to be a nazirite before they die, for this person might die before completing this vow, thus transgressing a Torah law.  It may be possible to state that one will be a nazirite when one wishes - this does not create a delay of any kind - but if that person were to die, it is unclear whether or not s/he would be dying without having met his/her obligations.

So far, the Gemara has mentioned that the vow of nazirut includes leaving one's hair to grow and avoiding all grapes/wine products.