החקירה:
האם איסורי נזיר מוגדרים כדין השוה בכל — דומיא דנדרים המחייבים כל אדם לשמור את מוצא שפתיו —
או
שהם דינים הנובעים מ“שם תואר” של נזיר, ואינם שייכים אלא למי שחלה עליו קדושת נזירות?
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The Core Question
The sugya depends on defining the very nature of Nazirus:
> Is Nazirus fundamentally like a neder (a universal halachic mechanism)?
Or is it a unique halachic status — a “shem toar” — that the Torah applies only to someone who assumes the role of a Nazir?
This distinction determines whether Nazir prohibitions are considered “equal to all” (שוה בכל) or “not equal to all” (אינו שוה בכל).
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Side A – Nazirus is like a Neder (Issur Cheftza or Issur Gavra)
According to the Mahar"i Ben Lev and Mahar"i Basan:
When a person accepts Nazirus, he is creating an issur, either:
On the object (wine becomes forbidden), or
On the person (the person becomes prohibited from cutting hair or drinking wine).
Result:
The mechanism is the same mechanism as nedarim, which applies to everyone.
Therefore, even those who never became Nazirīm are bound by the same underlying halachic system:
→ Nazir prohibitions count as “שוה בכל.”
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Side B – Nazirus is a Halachic Status (“Shem Teva”)
According to the Mahariṭ:
Nazirus is not an issur-object and not an issur-person in the neder sense.
It is a new kedusha-status placed on a person:
→ The Torah gives special prohibitions only to one who possesses this status.
Result:
These laws apply only to people with that status.
Therefore:
→ Nazir prohibitions are “אינו שוה בכל.”
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