Nazir 21a

תַּנְיָא נָמֵי הָכִי: מִי שֶׁאָמַר ״הֲרֵינִי נָזִיר״, וְשָׁמַע חֲבֵירוֹ וְשָׁהָה כְּדֵי דִבּוּר, וְאָמַר ״וַאֲנִי״ — הוּא אָסוּר, וַחֲבֵירוֹ מוּתָּר. וְכַמָּה כְּדֵי דִבּוּר — כְּדֵי שְׁאֵילַת שָׁלוֹם תַּלְמִיד לָרַב.

This is also taught in a baraita : In the case of one who said: I am hereby a nazirite, and another heard him and waited the time required for speaking a short phrase and then said: And I, the first person is bound by his vow and the other is permitted, as too much time passed between their respective vows. And how much time is the time required for speaking? It is the time necessary for a student to inquire after the welfare of his rabbi.

לֵימָא מְסַיְּיעָא לֵיהּ: מִי שֶׁאָמַר ״הֲרֵינִי נָזִיר״, וְשָׁמַע חֲבֵירוֹ וְאָמַר ״וַאֲנִי״ ״וַאֲנִי״, וְתוּ לָא! תַּנָּא כִּי רוֹכְלָא לִיחְשֹׁיב וְלֵיזִיל?!

The Gemara suggests: Shall we say that the mishna supports Reish Lakish’s opinion? As it is taught: In the case of one who said: I am hereby a nazirite, and another heard him and said: And I, and a third person heard him and said: And I, they are all nazirites. The mishna mentions: And I, twice and no more, which indicates that only two people can associate themselves with the vow of the first one. The reason for this must be because too much time has passed since the first person spoke. The Gemara rejects this argument: This is no proof, as should the tanna have continued reckoning cases like a peddler, who announces his wares over and over again, by repeating: And I, and I, over and over again?

וְלִיתְנֵי חַד וְלַשְׁמְעִינַן הָנֵי! הָכָא נָמֵי, וּמִשּׁוּם דְּקָתָנֵי סֵיפָא הוּתַּר הָרִאשׁוֹן הוּתְּרוּ כּוּלָּן, הוּתַּר הָאַחֲרוֹן — הָאַחֲרוֹן מוּתָּר וְכוּלָּן אֲסוּרִין, מִכְּלָל דְּאִיכָּא אֶמְצָעִי, וּמִשּׁוּם הָכִי קָתָנֵי ״וַאֲנִי״ ״וַאֲנִי״.

The Gemara raises a difficulty: But if the tanna wishes to be concise, let him teach only one example, and teach us these other cases of others who say: And I, by means of a single example. The Gemara answers: Indeed, this is in fact correct, but because the tanna teaches in the latter clause: If the vow of the first was dissolved by a halakhic authority then they are all dissolved, but if the vow of the last individual was dissolved by a halakhic authority then the vow of the last individual is dissolved and all the others remain bound by their vow, one may conclude by inference that there is a middle person between the first and the last. And due to that reason the tanna teaches: And I, and I, so that the case would include three people, but not because a fourth person is unable to associate himself with the vow of the first in the same manner.

אִיבַּעְיָא לְהוּ: חַד בְּחַבְרֵיהּ מִיתְּפִיס, אוֹ דִּלְמָא בְּקַמָּא מִיתַּפְסִי? לְמַאי נָפְקָא מִינַּהּ — לְאִתְּפוֹסֵי וּמֵיזַל. אִי אָמְרַתְּ חַד בְּחַבְרֵיהּ מִתְּפִיס — מִתַּפְסִין וְאָזְלִין לְעוֹלָם. וְאִי אָמְרַתְּ בְּקַמָּא מִתַּפְסִי — טְפֵי מִכְּדֵי דִבּוּר לָא מִתַּפְסִין. מַאי?

With regard to the same issue, a dilemma was raised before the Sages: Does each one take a vow by associating himself with the vow of the other, i.e., the individual who spoke immediately before him, or perhaps they all associate themselves with the vow of the first one? The Gemara asks: What difference is there? The Gemara answers that the difference is whether an unlimited number of people can continue to associate themselves with the vows. If you say that each one associates himself with the vow of the other who spoke immediately before him, others can continue to associate themselves with these vows forever, provided that they each do so immediately after the previous individual. And if you say they all associate themselves with the vow of the first one, they may not associate themselves with the vow if more time has elapsed than the time required for speaking a short phrase since the vow of the first individual. What is the answer to this dilemma?

תָּא שְׁמַע: ״הֲרֵינִי נָזִיר״, וְשָׁמַע חֲבֵירוֹ וְאָמַר ״וַאֲנִי״ ״וַאֲנִי״, וְתוּ לָא מִידֵּי, שְׁמַע מִינַּהּ בְּקַמָּא הוּא דְּמִתַּפְסִי, דְּאִי סָלְקָא דַעְתָּךְ חַד בְּחַבְרֵיהּ מִיתְּפִיס — לִיתְנֵי טוּבָא ״וַאֲנִי״! תַּנָּא כִּי רוֹכְלָא לִיחְשֹׁיב וְלֵיזִיל?!

The Gemara suggests: Come and hear a proof from the mishna: With regard to one who said: I am hereby a nazirite, and another heard this vow and said: And I, and a third person added: And I, they are all nazirites. The mishna mentions only two individuals who associated themselves with the initial vow, and no more. Learn from this that they all associated themselves with the vow of the first one, as, if it should enter your mind that each one associates himself with the vow of the other who came immediately before, let the mishna teach: And I, many times. The Gemara answers as before: This is no proof, as should the tanna have continued reckoning cases like a peddler? It was enough for him to state: And I, twice.

וְלִיתְנֵי חַד וְלַשְׁמְעִינַן כּוּלְּהוֹן! אַיְּידֵי דְּקָתָנֵי הוּתַּר הָרִאשׁוֹן — הוּתְּרוּ כּוּלָּן, הוּתַּר הָאַחֲרוֹן — הָאַחֲרוֹן מוּתָּר וְכוּלָּן אֲסוּרִין, מִכְּלָל דְּאִיכָּא אֶמְצָעִי, מִשּׁוּם הָכִי קָתָנֵי ״וַאֲנִי״ ״וַאֲנִי״.

The Gemara asks: But if the tanna wished to avoid repeating: And I, so many times, let him teach it only once, and we would learn that they are all nazirites based on that example. The Gemara answers: Since the tanna teaches in the latter clause: If the vow of the first was dissolved by a halakhic authority then they are all dissolved, but if the vow of the last individual was dissolved by a halakhic authority then the vow of the last individual is dissolved and all the others remain bound by their vows, one may conclude by inference that there is a middle person between the first and the last. It is due to that reason that the tanna teaches: And I, and I, so that the case would include three people, but not because a fourth person is unable to associate himself with the vow of the first in the same manner.

תָּא שְׁמַע: הוּתַּר הָרִאשׁוֹן — הוּתְּרוּ כּוּלָּן. רִאשׁוֹן הוּא דִּשְׁרוּ, הָא אֶמְצָעִי לָא, שְׁמַע מִינַּהּ בְּקַמָּא מִתַּפְסִין.

The Gemara suggests: Come and hear a proof from the mishna: If the vow of the first individual was dissolved, they are all dissolved. This indicates that it is only if the first one was dissolved that they are all considered dissolved. However, if the vow of the middle person was dissolved, no, the vows of the individuals following him are not considered dissolved. Learn from this that they all associated themselves with the vow of the first one.

אֵימָא לָךְ: לְעוֹלָם חַד בְּחַבְרֵיהּ מִתְּפִיס. וְאַיְּידֵי דְּבָעֵי מִיתְנֵא ״הוּתְּרוּ כּוּלָּן״, דְּאִי תְּנָא אֶמְצָעִי, אִיכָּא רִאשׁוֹן דְּלָא מִשְׁתְּרֵי, מִשּׁוּם הָכִי קָתָנֵי רִאשׁוֹן.

The Gemara refutes this argument: I could say to you that actually, each associates himself with the vow of the other who immediately preceded him, and therefore if the vow of the middle person was dissolved, the vows of all those who came after him are also dissolved. But since the tanna wanted to teach: They are all dissolved, and had he taught the case where the vow of the middle individual was dissolved, he would have had to state that there is still the vow of the first individual that is not dissolved, because his vow is not dependent on that of the middle one. Due to that reason the tanna teaches the case where the vow of the first one was dissolved. Consequently, no proof can be brought from here.

תָּא שְׁמַע: הוּתַּר הָאַחֲרוֹן — הָאַחֲרוֹן מוּתָּר וְכוּלָּן אֲסוּרִין. דְּלָא אִיכָּא אַחֲרִינָא בָּתְרֵיהּ, אֲבָל אֶמְצָעִי, דְּאִיכָּא אַחֲרִינָא בָּתְרֵיהּ — מִשְׁתְּרֵי. שְׁמַע מִינַּהּ חַד בְּחַבְרֵיהּ מִתְּפִיס.

The Gemara suggests another proof from the mishna: Come and hear: If the last was dissolved, the last is dissolved and they are all bound by their vows. It can be inferred from here that only in that case is the vow of the last one alone dissolved, as he is not followed by anyone. However, if the dissolved vow was of the middle one, who is followed by someone else, the vow of the last one who comes after him is also dissolved. One can learn from this that each one associates himself with the vow of the other individual.

לְעוֹלָם אֵימָא לָךְ: בְּקַמָּא מִיתַּפְסִין, וּמַאי ״אַחֲרוֹן״ דְּקָתָנֵי — אֶמְצָעִי, וְאַיְּידֵי דִּתְנָא רִאשׁוֹן, תְּנָא אַחֲרוֹן.

The Gemara rejects this claim as well: Actually, I could say to you that they all associate themselves with the vow of the first one, and what is the meaning of: The last one, that the mishna teaches? It means the middle one, the dissolution of whose vow does not cause the vow of the person who followed him to be dissolved. And why is the middle one called the last one? Since the tanna earlier taught: First, here he taught: Last, despite the fact that he is referring to the middle one.

תָּא שְׁמַע, דְּתַנְיָא בְּהֶדְיָא: הוּתַּר הָרִאשׁוֹן — הוּתְּרוּ כּוּלָּן, הוּתַּר הָאַחֲרוֹן — הָאַחֲרוֹן מוּתָּר וְכוּלָּן אֲסוּרִין, הוּתַּר אֶמְצָעִי — הֵימֶנּוּ וּלְמַטָּה מוּתָּר, הֵימֶנּוּ וּלְמַעְלָה — אָסוּר, שְׁמַע מִינַּהּ חַד בְּחַבְרֵיהּ מִתְּפִיס, שְׁמַע מִינַּהּ.

The Gemara further suggests: Come and hear, as it is taught in a baraita explicitly: If the first one is dissolved, they are all dissolved; if the last one is dissolved, the last one is dissolved and they are all bound by their vows. If the middle one is dissolved, the vows of anyone from him and after him are dissolved; those who vowed from him and before him are bound by their vows. One can learn from this that each associates himself with the vow of the other individual. The Gemara concludes: Learn from this that it is so.

״הֲרֵינִי נָזִיר״, וְשָׁמַע חֲבֵירוֹ וְאָמַר ״פִּי כְּפִיו וּשְׂעָרִי כִּשְׂעָרוֹ וְכוּ׳״. מִשּׁוּם דְּאָמַר ״פִּי כְּפִיו וּשְׂעָרִי כִּשְׂעָרוֹ״ הֲרֵי נָזִיר?

§ The mishna taught that one stated: I am hereby a nazirite, and if another heard and said, my mouth is like his mouth, and my hair is like his hair, he is a nazirite. The Gemara asks: Just because he said: My mouth is like his mouth and my hair is like his hair, is he a nazirite?