What are the implications of the words "Kol Y'mei Nizro"?
Rambam (in Peirush ha'Mishnayos, 1:3: It implies days and not hours. Consequenly, someone who undertakes Nezirus for thirty days and one hour must keep thirty-one days Nezirus. 1
Sifri: Following "Ad M'los ha'Yamim" - in Pasuk 5 - which implies Nezirus with a time limit, it comes to extend the prohibition of shaving to a N'zir Olam. 2
Having written Kadosh Yih'yeh Gadeil Pera Se'ar Rosho" - in Pasuk 5 ? why does the Torah write here "Kadosh Hu la'Hashem"?
Rashi, Targum Onkelos and Targum Yonasan: It extends the Kedushah on to the Nazir's body - which explains why he is not allowed to become Tamei Meis.
Seforno: To teach us that the Nazir is elevated to a higher plane, rendering him fit to issue rulings like leaders of the generation. 1
Seforno: Which is why Elkanah was happy to give his consent, when the angel instructed his wife Chanah, to declare his son Shmuel a Nazir from birth - See Shmuel 1, 1:23.
Having written ?Kadosh Yih?yeh Gadeil Pera Se?ar Rosho? in Pasuk 5, why does the Torah need to write here ?Kol Y?mei Nizro Kadosh Hu ? ?.
Sifri: Because, whereas Pasuk 5 is referring to the Kedushah of the head, the current Pasuk is referring to the Kedushah of the entire body.
Why does the Kedushah come first on to the head and then on to the body?
Oznayim la'Torah: Because, although the heart is the physical center of the body, the center of spirituality is the head - and the purpose of Nezirus is to live on a higher plane of spirituality. 1
Refer to 6:15:1.1:1.
