Why does the Torah juxtapose the Parshah of Nazir to that of Sotah?
Rashi and R. Bachye (citing Sotah 2a): Because whoever sees a Sotah in her disgrace 1 should make a Neder of Nezirus, to abstain from drinking wine, since wine leads to adultery 2 (grow his hair - the antidote to bachelors who curl their hair in order to beautify themselves 3 - since growing hair leads a person to worry; therefore he is Kadosh, and guard from Tum'ah, since he is a Kohen who serves his G-d - Moshav Zekenim, citing the Ri).
Targum Yonasan: Because seeing a Sotah in disgrace is a major reason that prompts people to become Nezirim.
How they abuse her by uncovering her hair and part of her body (Sifsei Chachamim).
R. Bachye: As the Navi writes in Hoshe'a 4:14 "Znus Yayin ve'Tirosh Yiach Leiv". See also Torah Temimah, note 1.
Their hair is not long, but they curl it (PF).
What is the significance of the three Dinim of a Nazir - the prohibition against becoming Tamei Meis, drinking 'wine and shaving one's hair?
Refer to 6:2:0.1:1.
What are the implications of the words "Daber el B'nei Yisrael ... "?
Nazir, 61a: It implies that Nochrim are not subject to Nezirus. 1
See Torah Temimah, note 2. Refer also to 6:7:2:2 & 6:11:0.1:1.
Why does the Torah add the words "Ve'amarta aleihem"?
Nazir, 61a: To incorporate Avadim in the Din of Nezirus.
What is the meaning of "Ish ki Yafli ... "?
Rashi #1: It means a man ? who separates from wine.
Rashi #2 (in Chagigah, 10a, citing Targum Onkelos): It means a man ? who expresses (verbalizes) a Neder of Nezirus.
R. Bachye #1: It is a Lashon 'Pele' - a wonder - inasmuch as he acts wonderously by separating from the norm - from the majority of people who indulge in the pleasures of this world.
R. Bachye #2: With reference to Vayikra 21:10:1:2 - A Nazir is on a higher level than a Kohen Gadol (whose Midah is Chesed, whereas the Midah of a Nazir is Binah - R. Chavel's footnotes) 1 - which is why he is called 'Nazir - from the Lashon 'Keser' (a crown). 2
Seforno: It means a man who separates from the vain pleasures of this world. 3
Temurah, 2b: The Torah uses the Lashon "Yafli" to render valid the Nedarim of a 'Mufla ha'Samuch le'Ish' - a bright twelve-year old boy 4 and eleven year girl who know in whose Name they are declaring the Neder (who understand the implications of making a Neder).
Sifri: "Yafli" implies that the person makes the Neder of his own free will and is not being pressurized to do so. 5 .
Why does the Torah insert the word "Ish"?
Having stated "Ki Yafli", 1 he Torah mentions "Ish" to include a thirteen-year old boy (and a twelve-year old girl) who is not in the category of Hafla'ah.
What is the significance of the fact that the Torah uses the unusual expression "Ki Yafli" twice - here and in Bechokosai Vayikra, 27:1?
Sifri: It serves as a hint at Heter Nedarim - "Achas le'Isur, ve'Achas le'Heter' - which has no clear source in the Torah. 1
See Torah Temimah, note 8.
Why does the Torah insert the lengthy expression "Lindor Neder Nazir"?
Targum Yonasan: Refer to 6:2:0.1:2. The Torah is saying whether he becomes a Nazir because he saw a Sotah in disgrace or for any other reason.
Bering in mind that the Torah is discussing both a Nazir and a Nezirah, why does the Torah write "Lindor Neder Nazir" (masculine) and not "... "Neder Nezirus'?
Yeruhakmi Nazir, 2:2: To teach us that if a woman undertakes Nezirus using the masculine term 'Hareini Nazir', Nezirus takes effect.
"Lindor Neder Nazir". What arw the connotations of the word "Nazir"?
Rashi and R. #1: It is a Lashon of separation 1 - because he separates from wine (from the pleasures of this world - R. Bachye).
R. Bachye: It is Lashon 'Nezer' (a crown) 2 - so-called because a Nazir rules over his desires. 3
R. Bachye: As in Vayikra 22:2 "Veyinazru mi'Kodshei B'nei Yisrael".
R. Bachye: as the Torah writes in Pasuk 7 "ki Nezer Elokav al Rosho" and in Sh'mos 29:6 - in connection with the Tzitz - "Nezer ha'Kodesh".
R. Bachye: As opposed to most people whose desires rule over them.
What are the implications of the words "Lehazir la'Hashem"?
Rashi: To refrain from drinking wine for the sake of Hashem (because wine negates the Seichel and prevents a person from serving Hashem to perfection - R. Bachye).
Seforno: It implies that the objective of Nezirus is to dispel every vestige of materialism 1 and to belong totally to Hashem' - to study His Torah, to go in His ways and to cleave to Him.
Nazir, 4b: It implies that the Nazir undertakes to become a Nazir purely for the sake of Hashem - like the Nazir with beautiful locks of hair who explained to Shimon ha'Tzadik how he decided to become a Nazir, when seeing reflection in the water he felt a surge of pride at his beautiful looks, so he decided to shave of his hair le'Shem Shamayim. 2
Seforno (on Pasuk 3): Not by fasting, which impedes one's Avodas Hashem - as Chazal have said, or by self-flagellation, but by desisting from wine, which diminishes one's desires and subjugates one's Yeitzer-ha'Ra, without diminishing one's strength in the service of Hashem.
See Torah Temimah, citing Sotah (Ibid.) and note 15.
Why does the Torah insert the (otherwise superfluous) word "Lindor Neder Nazir Le'hazir'?
Nazir, 5a: To teach us that a second Nezirus takes effect on an existing one. 3
With reference to locations where the people mispronounce certain letters - due to a speech-defect. See Torah Temimah, note 11.
With reference to someone who declares himself a Nazir, and who indicates a Nezirus without actually mentioning the word 'Nazir. See Torah Temimah, note 11. See also Torah Temimah DH 'Neder Nazir Lehazir' #2 and note 12, where the Gmara (in Nedarim, Ibid.) learns Yados by Nedarim from Nezirus and the basics of Hataras and Hafaras Nezirus from Nedarim. See Torah Temimah, note 13.
See Torah Temimah, note 14.
"Lindor Neder Nazir Le'hazir". What is the significance of the comparison of Neziros to Nedarim and vice-versa?
Nedarim 3a: It teaches us a. that, likes Nezirus 'Yados Nedarim 1 take effect, and b. like Nedrim, Nezirus are subject to Bal Te'acher.
QUESTIONS ON RASHI
Rashi writes that whoever sees a Sotah in her disgrace should take upon himself Nezirus. How does this apply also to men?
Moshav Zekeinim (citing the Ri): Because the water kills also the adulterer.
