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CHARTS FOR LEARNING THE DAILY DAF
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Nazir Chart #2
Nazir Daf 7a
THE HALACHOS OF VARYING WAYS OF ACCEPTING
UPON ONESELF AN OATH OF NEZIRUS
|| IF A PERSON SAYS,
"I am a Nazir..."
| THE HALACHAH IS
||"... from here until the end of the world"(1)
|| He is a Nazir for 30 days(2)
||"... from here until that place" (and he has already begun to travel)
|| He is a Nazir until he arrives at that place(3)
||"... like the hair on my head"
||He observes as many 30-day periods of Nezirus (shaving every 30 days and beginning anew) as hairs on his head(4)
||"... all the days of my life" (or "... Nazir Olam")
||He becomes a "Nazir Olam," like Avshalom (and he may cut his hair with a razor when it becomes heavy)(5)
||"... for a thousand years"
||He observes one long Nezirus for a thousand years (and he may not shave for all the days of his life)(6)
(1) The same applies when he says, "... from here until that place," and he
did *not* start traveling (see row 2).
(2) In such a case, we do not assume that his intention was to accept upon
himself either one long Nezirus, or a number of periods of Nezirus equal to
the number of motels from here until the end of the world. The reason for
1. He should not have said ambiguously "until the end of the world" but he
should have stated the specific number (since everyone knows how long it is,
and how many motels there are from here until the end of the world).
2. According to Rava, the reason is because this person specified that he
accepts "*one* long Nezirus [which he considers as long as] from here until
the end of the world."
3. According to Rabah, the reason we do not say that he accepted to observe a
number of periods of Nezirus equal to the number of motels from here until
the end of the world (i.e. the second possibility listed at the beginning of
this footnote) is because the motels are all considered to be attached to
each other since they are on one continual block of land. From this we may
infer that he is not referring to separate Nezirus periods.
(3) Since he already began traveling on the way, he most likely accepted upon
himself to observe Nezirus to arouse Divine protection for himself from the
dangers of traveling, and he wants to be a Nazir for the entire duration of
the trip. For this reason, we do not have any reason to suspect that he might
have wanted to accept multiple periods of Nezirus. (We have explained the
Gemara according to the view of TOSFOS. According to the ROSH, however, in
this case, too, the reason we do not suspect he is accepting numerous periods
of Nezirus is because [as in footnote 2 above] the number of days he is
expected to travel are known, and he would have specified the exact number,
if he had intended to accept numerous Nezirus periods; alternatively, the
motels are not considered separate from each other, see above footnote 2.)
(4) The reason is because the hairs on his head have no set, known number
that he could have specified in his acceptance of Nezirus. In addition, each
hair is separate from the other (see above, footnote 2:1,2). Alternatively
(according to Rava), it is because he did not preface his Nezirus by saying
he is accepting "*one* long Nezirus."
All of this is according to the view of the Rabanan who argue with Rebbi
(8a). According to Rebbi, though, the person must count one long Nezirus, as
many days long as the number of hairs on his head, unless he specifies that
he wants to observe "*Neziros* (multiple periods of Nezirus) like the number
of hairs on my head." (Rebbi Yehudah (8b) holds like Rebbi but adds that if
he said, "I am a Nazir *like the number* of hairs on my head," even though he
did not mention "Neziros," he observes a number of Nezirus periods equal to
the number of hairs on his head.)
(5) See Insights to 5:1 regarding what is considered "heavy" hair.
(6) This is because he mentioned that he is accepting a set amount of days of
Nezirus. Even though he does not expect to live that long, he must begin to
observe a single Nezirus period that number of days long (see Insights here).
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