On today’s daf TB Nedarim 3 we learn that “intimations, yadot (יָדוֹת ), since they are derived from the exposition of verses and are not explicitly mentioned in the Torah, the tanna cherishes them” (Sefaria.org translation)
The Gemara will now explain two
different approaches how the rabbis learned yadot
from a verse in the Torah.
“The Gemara asks: And
where are intimations of vows written, i.e., from where in the Torah
is the halakha of intimations of vows derived? The Gemara explains that
it is from the verse: “When a man or a woman shall clearly utter a
vow, the vow of a nazirite [nazir], to consecrate [lehazir]
himself to the Lord” (Numbers 6:2). And it was taught in a baraita
that the doubled term “nazir lehazir” serves to render
substitutes for the language of nazirite vows like nazirite
vows, and intimations of nazirite vows like nazirite vows.
“I have derived only intimations
of nazirite vows; from where do I derive intimations of general vows?
The verse states: “When a man or woman shall clearly utter a vow, the
vow of a nazirite, to consecrate himself to the Lord.” This verse juxtaposes
nazirite vows to other vows and other vows to nazirite
vows: Just as with regard to nazirite vows, the verse rendered
intimations of nazirite vows like nazirite vows, so too, with
regard to vows, it rendered intimations of vows like vows.” (Sefaria.org translation)
The word “lehazir” is extraneous. The sentence would have made just as much sense if it would have been excluded. Consequently, this extra word comes to teach us that yadot of a Nazirite is just like a vow of a Nazirite. Because the words neder and nazir (נֶדֶר נָזִיר) are juxtaposed, we can apply all the same rules from one to the other. Just as there are yadot when it comes to Nazirite vows, there are yadot for regular nedarim.
The above exegesis is based on the principle that the Torah is spoken in the language of human beings (דִּבְּרָה תוֹרָה כִלְשׁוֹן בְּנֵי אָדָם) for one does say to vow a vow (לִנְדֹּר נֶדֶר) in Hebrew. There is no extra meaning in the phrase. However, the Gemara goes on to explain how one derives yadot if one holds that every single word in the Torah is significant and teaches us something.
“According to the one who does not
hold
that the Torah spoke in the language of men, any doubled term comes to
teach something. What does he do with this phrase: “To utter a vow [lindor
neder]”? The Gemara answers: He expounds it to render intimations of
vows like vows themselves. And the verse juxtaposes nazirite
vows to other vows to teach that intimations of vows are like
vows with regard to nazirite vows, and to teach the other halakhot
mentioned above. With regard to the phrase: “The vow of a nazirite, to
consecrate himself [nazir lehazir],” he expounds: This teaches
that a term of naziriteship takes effect upon a previously
accepted term of naziriteship. Consequently, if one became a nazirite
and then again declared: I am hereby a nazirite, then when his term of
naziriteship is completed he must observe a second term of naziriteship.” (Sefaria.org translation)
According to this approach,
instead of learning yadot of nedarim from Nazirite vows, one learns yadot of Nazirite vows from yadot of nedarim. Just the opposite of the previous approach. 30 days is the
minimum amount of time a Nazirite vows entails. The double language of nazir
lehazir comes to teach us that if
a Nazirite during his 30 day period, declares “I am a Nazirite”, he must
observe another 30 days being a Nazirite after completion of his first 30 days.
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