Nedarim 11:12 - Nazir 1:1

האומרת טמאה אני לך – we are speaking of the wife of a Kohen, that is forbidden to her husband through unavoidable acci and she does not lose her Ketubah [settlement]. And the Sages believed her to forbid herself upon her husband, and since she leaves [the marriage] with a Jewish bill of divorce, she takes her Ketubah [settlement], that from the document of her Ketubah we will learn, that when you get married to another [man], take what is written for you.

השמים ביני ובינך – It explains in the Gemara (Tractate Nedarim 91a) that [his] spermatic emission which does not permeate (i.e., shoot forth) like an arrow, that is to say, that things that are before heaven are revealed and she cannot verify them. And we are speaking of when she comes on account of a claim that she stated, that I require a staff for the hand and a master for the grave (which Rashi explains that the staff is for her to lean on in her old age and she dies, he will bury her) for it if is not this, we say to her, go, you do not have marital connection with “being fruitful and multiplying” (see Genesis 1:28 and 9:7 – as it is the male’s prerogative only).

נטולה אני מן היהודים – that she forbade sexual connection of all Israelites upon her. But even though we stated in the chapter [Tractate Ketubot, chapter 7; Talmud Ketubot 71a] “He who prohibits his wife by vow from deriving benefit from him,” where she vowed and she is divorced without a Ketubah [settlement] and she placed her finger between her teeth, Rashi explained in [Tractate] Yevamot [112a] since she prohibited the benefit of sexual intercourse of all Israelites upon her, she is certainly a victim of unfortunate circumstance, for sexual intercourse is difficult for her. And the earlier version of the Mishnah held that even things are that are between him and her don’t exist, and it is possible that he can divorce her.

חזרו לומר כו' – that the generations were corrupted and they suspected that she is lying to release her from under her husband.

תביא ראיה לדבריה – and we don’t believe her without proof.

יעשו דרך בקשה – they would request from her that she not speak any further to him, but in the Jerusalem Talmud it explains, “let them make a meal [together] and let him appease her.

יפר חלקו ותהא משמשתו – and these are things between him and her and he will absolve it to himself.

כל כינויי נזירות – a word which is not the essence of the name is called a substituted word, like a person who calls his fellow by a nickname [Tractate Bava Metzia 58b].

האומר אהא – it is not a nickname but rather suggestions of nicknames, like a handle which the utensil is held by; such the vow is influenced by this language but our Mishnah is deficient and should be read as follows: all nicknames/substitute words for Naziriteship are like Naziriteship and all suggestions of Naziriteship are like Naziriteship. Which are the suggestions of Naziriteship? A person who says: “I will be [such]….,” “I will be handsome,” and which are the nicknames of Naziriteship? Nazik (a substitute for Nazir), Naziah, Paziah.

האומר אהא – that he saw a Nazirite passing before him and said: “I will be,” even though he did not say, “I will be like this,” if he intended to be a Nazirite like him, behold this is a Nazirite and even though he did not utter with his lips like this.

אהא נוה – that he would grab hold of his hair and state, “I will be handsome,” implying that “I will be handsome with the growth of this hair,” and if he intended for this purpose, He is a Nazirite, and even though he did not specify that these and other similar suggestions of Naziriteship and they are like being a Nazirite.

נזיק אזיח פזיח – the expressions of the [non-Jewish] nations that they call a Nazirite as such and their expressions are close to that of Israel and are called nicknames of Naziriteship.

הריני כזה – and he gesticulates/hints to the Nazirite that is opposite him.

הריני מסלסל הריני מכלכל הריני כזה – and all of them specifically when he grabs hold of his hair and his intention is to Naziriteshiip.

מסלסל/he curls his hair (see Talmud Nazir 3a);

מכלכל/grows a crown of hair, and its example is from she has a full growth of hair (around the puenda) [Talmud Niddah 52b], when the hair of [her] pudenda.

הרי עלי צפרים – two turtle doves or two pigeons and they are the sacrifice of a Nazirite who has become ritually defiled and like the example of a Nazirite that passes before him.

רבי מאיר אומר נזיר – since a Nazirite passes before him and birds are the sacrifice of a Nazirite that became ritually defiled, the words prove that when he says, “I pledge myself [to offer] birds,” he is speaking about Naziriteship.

וחכמים אומרים אינו נזיר – and the Halakha is according to the Sages that he is not a Nazirite, but he brings the birds to complete his vow.