Nazir 2A

כל כינויי נזירות ⁠— כנזירות.

Mishnah: One becomes a nazirite by taking a nazirite vow, in which he simply declares himself a nazirite, as detailed in the Torah (Numbers 6:1–21). Additionally, all substitutes for the language of nazirite vows are like nazirite vows and are binding. Furthermore, intimations of nazirite vows, i.e., incomplete statements that are understood from context to be meant as nazirite vows, are considered binding nazirite vows.

האומר ״אהא״⁠ — הרי זה נזיר, או ״אהא נאה״⁠ — נזיר, ״נזיק״, ״נזיח״, ״פזיח״⁠ — הרי זה נזיר. ״הריני כזה״, ״הריני מסלסל״, ״הריני מכלכל״, ״הרי עלי לשלח פרע״⁠ — הרי זה נזיר.

Consequently, one who says: I will be, without further clarification, is a nazirite, as this is his implied intention. Or, if he said: I will be beautiful, he is a nazirite. The substitutes for the language of nazirite vows are as follows: If one says: I will be a nazik, a nazi’aḥ, or a pazi’aḥ, he is a nazirite. If one says: I am hereby like this, I am hereby a hair curler, I am hereby growing my hair; or: It is incumbent upon me to grow long hair, he is a nazirite.

״הרי עלי ציפורים״⁠ — רבי מאיר אומר: נזיר. וחכמים אומרים: אינו נזיר.

If one says: An obligation is hereby incumbent upon me with regard to birds, R' Meir says: He is a nazirite. A nazirite brings two bird-offerings if he inadvertently becomes ritually impure from a corpse (Numbers 6:10), and it is understood that the individual used this indirect phrase to take a vow of naziriteship. And the rabbis say: He is not a nazirite.

גמ׳ מכדי תנא בסדר נשים קאי, מאי טעמא תני נזיר?

Talmud: The Talmud begins by clarifying why this tractate appears in the order of Nashim within the 6 orders of the Mishnah. Now, the tanna is engaged in the study of the order of Nashim, which discusses laws concerning marriage and the resulting obligations as well as with forbidden sex. What then is the reason that he teaches the laws of the nazirite here?