נזיר ד׳Nazir 4

Mishnah 1א׳

מִי שֶׁאָמַר הֲרֵינִי נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר וָאָנִי, וָאָנִי, כֻּלָּם נְזִירִין. הֻתַּר הָרִאשׁוֹן, הֻתְּרוּ כֻלָּן. הֻתַּר הָאַחֲרוֹן, הָאַחֲרוֹן מֻתָּר וְכֻלָּם אֲסוּרִין. אָמַר הֲרֵינִי נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר, פִּי כְפִיו וּשְׂעָרִי כִשְׂעָרוֹ, הֲרֵי זֶה נָזִיר. הֲרֵינִי נָזִיר, וְשָׁמְעָה אִשְׁתּוֹ וְאָמְרָה, וָאָנִי, מֵפֵר אֶת שֶׁלָּהּ, וְשֶׁלּוֹ קַיָּם. הֲרֵינִי נְזִירָה, וְשָׁמַע בַּעְלָהּ וְאָמַר, וָאָנִי, אֵינוֹ יָכוֹל לְהָפֵר:

One who said, "Behold, I am a nazir (a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity)," and his friend heard and said, "and I am [too], " [and another said] "and I am [too]", they are all nezirim. If the first one releases [from his vow] all are released. If the last one releases, the last one is released but the others are restricted. [If] he said "Behold, I am a nazir," and his friend heard and said, "My mouth is like his mouth," or "my hair is like his hair," behold this [second] one is a nazir. [If he said,] "Behold, I am a nazir," and his wife heard and said, "and I am [too]," he [may] annul her [vow] and his vow remains. [If she said,] "Behold, I am a nazir" and her husband heard and said, "and I am [too]," he is not able to annul.

Mishnah 2ב׳

הֲרֵינִי נָזִיר, וָאַתְּ, וְאָמְרָה אָמֵן, מֵפֵר אֶת שֶׁלָּהּ, וְשֶׁלּוֹ קַיָּם. הֲרֵינִי נְזִירָה, וָאָתָּה, וְאָמַר אָמֵן, אֵינוֹ יָכוֹל לְהָפֵר:

[If he said to his wife,] "Behold, I am a nazir. And you?" and she said, "Amen," he may annul her vow and his vow remains. [If she said,] "I am a nazir. And you?" And he said, "Amen," he is not able to annul [her vow].

Mishnah 3ג׳

הָאִשָּׁה שֶׁנָּדְרָה בְנָזִיר, וְהָיְתָה שׁוֹתָה בְיַיִן וּמִטַּמְּאָה לְמֵתִים, הֲרֵי זוֹ סוֹפֶגֶת אֶת הָאַרְבָּעִים. הֵפֵר לָהּ בַּעְלָהּ וְהִיא לֹא יָדְעָה שֶׁהֵפֵר לָהּ בַּעְלָהּ, וְהָיְתָה שׁוֹתָה בְיַיִן וּמִטַּמְּאָה לְמֵתִים, אֵינָהּ סוֹפֶגֶת אֶת הָאַרְבָּעִים. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ סוֹפֶגֶת אֶת הָאַרְבָּעִים, תִּסְפֹּג מַכַּת מַרְדּוּת:

The woman who vowed as a nazir and she drank wine or become impure from corpses, she receives forty lashes. If her husband annulled it for her, but she did not know that her husband annulled it for her, and she drank wine or became impure from corpses, she does not receive forty lashes. Rabbi Yehuda says: "If she does not receive forty [lashes], she receives lashes for rebellion [against Rabbinic law]."

Mishnah 4ד׳

הָאִשָּׁה שֶׁנָּדְרָה בְנָזִיר וְהִפְרִישָׁה אֶת בְּהֶמְתָּהּ וְאַחַר כָּךְ הֵפֵר לָהּ בַּעְלָהּ, אִם שֶׁלּוֹ הָיְתָה בְהֶמְתָּהּ, תֵּצֵא וְתִרְעֶה בָעֵדֶר. וְאִם שֶׁלָּהּ הָיְתָה בְהֶמְתָּהּ, הַחַטָּאת תָּמוּת, וְעוֹלָה תִּקְרַב עוֹלָה, וְהַשְּׁלָמִים יִקְרְבוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם. הָיוּ לָהּ מָעוֹת סְתוּמִים, יִפְּלוּ לִנְדָבָה. מָעוֹת מְפֹרָשִׁים, דְּמֵי חַטָּאת, יֵלְכוּ לְיַם הַמֶּלַח, לֹא נֶהֱנִים וְלֹא מוֹעֲלִים בָּהֶן. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה, וּמוֹעֲלִים בָּהֶן. דְּמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם:

The [case of a] woman who vowed to be a nazir and set aside her animal (for sacrificing after the completion of her vow), and afterward her husband annulled it for her. If her animal was his, it can go and graze with the flock. But if it was hers, the sin-offering shall die, the burnt offering is offered as a burnt-offering, and the peace-offering is offered as a peace-offering and must be eaten in one day, but it doesn't require bread. If she had unspecified money [set aside], it falls to [use] for voluntary offerings. Specified money: the value of a sin-offering goes to the Dead Sea - we cannot benefit from it nor be guilty of defrauding Temple property with it. The value of a burnt-offering: we bring a burnt-offering [with it] and [we may] be guilty of defrauding Temple property with it. The value of a peace-offering: we bring a peace-offering [with it], it is eaten in one day, and it does not require bread.

Mishnah 5ה׳

נִזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, אֵינוֹ יָכוֹל לְהָפֵר. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ נִשְׁחֲטָה עָלֶיהָ אַחַת מִכָּל הַבְּהֵמוֹת, אֵינוֹ יָכוֹל לְהָפֵר. בַּמֶּה דְבָרִים אֲמוּרִים, בְּתִגְלַחַת הַטָּהֳרָה. אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, יָפֵר, שֶׁהוּא יָכוֹל לוֹמַר אִי אֶפְשִׁי בְאִשָּׁה מְנֻוָּלֶת. רַבִּי אוֹמֵר, אַף בְּתִגְלַחַת הַטָּהֳרָה יָפֵר, שֶׁהוּא יָכוֹל לוֹמַר אִי אֶפְשִׁי בְּאִשָּׁה מְגֻלָּחַת:

[If] for her the blood from one [of the animals] was thrown [on the altar], he [the husband] is no longer able to annul [her vow]. Rabbi Akiva says: Even if one of the animals was slaughtered for her, he is no longer able to annul [her vow]. About which [case] are we discussing? When she is shaving for purity (at the end of the nazir process). But in shaving for the impurity (after becoming impure during the nazir period), he can annul [her vow], because he can say, "I cannot [be] with a disfigured woman." Rebbi says: Even during shaving for purity he can annul it, because he can say, "I cannot [be] with a shaved woman."

Mishnah 6ו׳

הָאִישׁ מַדִּיר אֶת בְּנוֹ בְנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. כֵּיצַד, גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ קְרוֹבָיו, מִחָה אוֹ שֶׁמִּחוּ קְרוֹבָיו, הָיְתָה לוֹ בְהֵמָה מֻפְרֶשֶׁת, הַחַטָּאת תָּמוּת וְעוֹלָה תִּקְרַב עוֹלָה וְהַשְּׁלָמִים יִקְרְבוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם. הָיוּ לוֹ מָעוֹת סְתוּמִין, יִפְּלוּ לִנְדָבָה. מָעוֹת מְפֹרָשִׁין, דְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה וּמוֹעֲלִין בָּהֶן. דְּמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם:

A man can make a nazir vow for his son, but a woman may not make a nazir vow for her son. How [does this work]? [If] he shaved or his relatives shaved him, [if] he protests or his relatives protest [but his father] had an animal set aside for him: the sin-offering must die, the burnt-offering is brought as a burnt-offering, and the peace-offering is brought as a peace-offering and must be eaten in one day, but it does not require bread. If he had unspecified money [set aside], it falls to [use] for voluntary offerings. Set aside money: the value of a sin-offering goes to the Dead Sea; we cannot benefit [from it] nor be guilty of defrauding Temple property [with it]. The value of a burnt-offering: they bring a burnt-offering with it and may be guilty of defrauding Temple property [with it]. The value of a peace-offering: they bring a peace-offering and it must be eaten in one day, but it does not require bread.

Mishnah 7ז׳

הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. כֵּיצַד. מִי שֶׁהָיָה אָבִיו נָזִיר וְהִפְרִישׁ מָעוֹת סְתוּמִים עַל נְזִירוּתוֹ וּמֵת, וְאָמַר הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֲגַלַּח עַל מְעוֹת אַבָּא, אָמַר רַבִּי יוֹסֵי, הֲרֵי אֵלּוּ יִפְּלוּ לִנְדָבָה, אֵין זֶה מְגַלֵּחַ עַל נְזִירוּת אָבִיו. אֵיזֶהוּ שֶׁמְּגַלֵּחַ עַל נְזִירוּת אָבִיו, מִי שֶׁהָיָה הוּא וְאָבִיו נְזִירִים וְהִפְרִישׁ אָבִיו מָעוֹת סְתוּמִים לִנְזִירוּתוֹ וּמֵת, זֶהוּ שֶׁמְּגַלֵּחַ עַל נְזִירוּת אָבִיו:

A man shaves based on the nazir vow of his father, but a woman cannot shave based on his father's nazir term. How [does this work]? One whose father was a nazir, and he set aside money towards his nezirut [offerings] and died, and [the son] said, "Behold, I am a nazir on condition that I will shave [and bring sacrifices] using Father's money." Rabbi Yose said: Behold, these fall to [use] for voluntary offerings; this one cannot shave based on his father's nazir vow. Which one [may] shave based on his father's nazir vow? One who he and his father were nezirim, and his father separated unspecified money for his nazir vow and died; this one [may] shave based on the nazir vow of his father.