- Explanations for the order of the Mishnah
The Gemara on Daf 2b had asked that since כינויים are taught in the Mishnah before ידות, why did the Mishnah not give examples of כינויים before giving those of ידות? The Gemara on this Daf offers three ways to understand the order, the second answer being:ידות איידי דאתיין מדרשא מפרש להון ברישא – Since yados are derived through a derashah the Tanna explains them first. (Such halachos are especially dear). The Gemara clarifies that the Tanna opens with כינויין which are a self-evident d’Oraysa concept, והדר מפרש ידות דאתיין ליה מדרשא – but then in clarifying the laws, he explains ידות which are derived through a derashah, since they are in greater need of clarification. The Gemara challenges this explanation by quoting a machlokes on Daf 10a, that כינויין are eitherלשון נכרים הן - foreign terms, or לשון שבדו להן חכמים להיות נודר בהן - language the Chachomim invented to vow with. The Ran explains that the Chochomim were concerned that if people used the word “korban,” they might say the common expression of “Korban L’Hashem,” which could lead to saying “L’Hashem,” which would be saying Hashem’s name in vain. Now if כינויים are a d'Rabbanon innovation, why does the Mishnah open with them, when ידות are at least based on a derashah? The Gemara suggests that since the original insertion of ידות into the Mishnah was made by the Gemara with the חסוריא מיחסרא, it is possible that its place is at the beginning of the Mishnah, before כינויין, and the Mishnah is explaining the first term first.
- The source for ידות נדרים and ידות נזירות
The Gemara asks: וידות היכא כתיב - where is it written that ידות are effective? The Gemara brings a derashah from the passuk of nazir, which says, “איש…כי יפלא לנדר נדר נזיר להזיר לה” – When a man…shall clearly utter a vow, the vow of a nazir, to consecrate himself to Hashem,- and learns from the double lashon of the phrase "נזיר להזיר", to teach that ידות נזירות כנזירות. The Baraisa asks: אין לי אלא בנזירות בנדרים מנין - I only know this by נזירות, from where do I know it by נדרים, and answers that because the above passuk places nedarim together with nazir, we learn,מקיש נזירות לנדרים ונדרים לנזירות - the Torah compares נזירות to נדרים and נדרים to נזירות. Just like with נזירות, we learned that ידות are effective, so too with נדרים. The Baraisa proceeds to learn two halachos from נדרים to נזירות, which will be analyzed in the coming two blatt.
- The application of בל יחל and בל תאחר by nazir
The Baraisa had learned that just as nedarim have the prohibition of בל יחל - do not desecrate, meaning, do not violate the terms of the vow, as well as the prohibition of בל תאחר - do not delay the completion of the vow beyond the prescribed time, so too nezirus will have both prohibitions. After explaining how a nazir can violate בל יחל, the Gemara asks how a nazir can violate בל תאחר, do not delay, since as soon as he accepts to be a nazir, he becomes a nazir immediately, and if he says, “I will be a nazir when I wish,” then there is no time limitation by which he must be a nazir. Rava answers: It is for when someone says: לא איפטר מן העולם עד שאהא נזיר – “I will not leave this world without first being a nazir.” From that moment he must be a nazir because he must fear that any moment may be his last and a delay would thus violate בל תאחר, as the Gemara proceeds to demonstrate from a similar case of a get. The Gemara brings three more applications for בל תאחר with a nazir on the next Daf .
