Talking Talmud

The ongoing dispute between R Yochanan and Resh Lakish, over the declaration of nezirut in the cemetery - when the vow takes effect. Also, more on the person who takes on nezirut in a cemetery - when is he required to shave? And what happens between when he takes the oath and when the nezirut kicks in, if indeed he first must leave and purify before he can even begin the count?

A new chapter! And 2 new mishnayot. Opening with the case of one who takes a vow of becoming a nazir, but without specifying the number of days - as compared to one who does articulate "30 days," and what happens when each person shaves his head on the 30th day. What about a vow that sets up two periods of nezirut, to be consecutive. When does shaving become acceptable? Plus, what are the implications with regard to his becoming impure? Also, the case of one who takes the vow to be a nazir while in a cemetery - the count can't start until he's left the cemetery and become pure to begin with.

A new mishnah: on a compound vow of becoming a nazir when a son is born to him, and also for 100 days. How do those two elements of the vow work together, overlap, preempt, or delay each other? Also, how Rav expresses his contradiction of the mishnah. How does the timing line up with haircutting and mourning, in that event. Plus, the comparison to the count of Hilkhot Niddah, the laws of family purity, which also has a count and a requirement of being able to become pure.

Someone who vows consecutive periods of nezirut, as well as a vow for when his son is born... The Gemara figures out how to play out those consecutive or overlapping terms of nezirut. Complicated by one who has a case of tzara'at as well. Also, the lashes a nazir who violates his vow is subject to.

A new mishnah - one who takes a vow to become a nazir once he has a son. The he has a son. He's a nazir. But other progeny would not make him a nazir. What happens if the woman miscarries? Plus, the possibility of confusion between two different children. Also, conditions for consecutive or overlapping terms of nezirut.

Introducing a parallel to conditions in nezirut vows to the betrothal of a woman via a shaliach/emissary. Plus, a parallel to the birds to be designated for sacrifice. And the uncertainties that can creep into such cases. Plus, a new mishnah: when someone commits to "shave half a nazir" - paying half of the cost of korbanot that a nazir must offer.

Can a person vow a nedrei if nezirut for only one of the nezirut prohibitions? Was the language of becoming a Nazir part of colloquial speech?

When a vow for nezirut is conditioned upon an external event, such as the positioning of a cow or a door, and whether the vow will be upheld. Plus, the dispute between Beit Hillel and Beit Shammai continues. Also, Rava's understanding of the role of the cow in this kind of case, plus his revision, as it were, to include the possibility of both the cow and the door.

Chapter 2: One who uses unusual expressions in taking on nezirut (for example, including refraining from dried figs in the vow), and whether that has impact on the assumption of nezirut. A machloket between Beit Hillel and Beit Shammai. Also, specific definitions of the korbanot mitigate against just deciding whatever sacrifice one wanted to offer, for example. Misspeaking for such a thing is allowable to some extent, but the vow for nezirut is expected to comply with the definition, as people know what a nazir is, and shouldn't have introduced external details.

A new mishnah: One who takes on being a nazir using euphemistic language - may indeed take on nezirut for his whole life, with some question as to how often he might be eligible to cut his hair/shave his head - depending on the phrasing used to undertake the nezirut. Likewise, one can undertake longer periods of nezirut, depending on phrasing. Also, one who undertakes nezirut "forever" can also delimit the time, depending. With the possibility of one long nezirut or multiple repetitions of 30-day periods of nezirut. Plus, different ways of counting, and different shapes of houses supporting the different ways of counting.