Wenn sie auf der Straße gingen und jemand auf sie zukam und einer von ihnen sagte: "Ich werde ein Nazirit sein, wenn dieser Mann so und so ist"; und der andere sagte: "Ich werde ein Nazirit sein, wenn dieser Mann nicht so und so ist"; "Ich werde ein Nazirit sein, wenn einer von euch ein Nazirit ist"; "wenn einer von euch kein Nazirit ist"; "wenn ihr beide Naziriten seid"; "Wenn ihr alle Naziriten seid"—Beth Shammai sagt: Sie sind alle Naziriten [auch diejenigen, deren Worte nicht erfüllt wurden. Denn so wie Hekdesh im Irrtum Hekdesh ist, so ist Naziritismus im Irrtum Naziritismus.] Beth Hillel sagt: Nur einer, dessen Worte erfüllt sind, ist ein Nazirit. Und R. Tarfon sagt: Keiner von ihnen ist ein Nazirit, [R. Tarfon hält dort keinen Naziritismus ohne Unterscheidungskraft, dh ohne dass zum Zeitpunkt seines Gelübdes klar ist, dass er ein Nazirit wird. Und in all den oben genannten Fällen weiß er zum Zeitpunkt seines Gelübdes nicht, ob es so sein wird, wie er es sagt. Die Halacha stimmt nicht mit R. Tarfon überein.]
Bartenura on Mishnah Nazir
הריני נזיר שזה איש פלוני – “if this [person] who is walking towards me is so-and-so, I am a Nazirite,” and the second [person] says, “if this [person walking towards me] is not so-and-so, I am not a Nazirite.
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English Explanation of Mishnah Nazir
Introduction
This mishnah again deals with the debate between Beth Shammai and Beth Hillel over mistaken nazirite vows.
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Bartenura on Mishnah Nazir
כולם נזירים – and even those whose words were not confirmed/fulfilled, for just as a consecration done in error is a consecration, so also, Naziriteship [vowed] in error is Naziriteship (in accordance with the words of Bet Shammai as found in Tractate Nazir, Chapter 5, Mishnah 1).
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English Explanation of Mishnah Nazir
If [people] were walking along the road and [saw] someone coming towards them, and one said, “Behold, I am a nazirite if it is so-and-so,” and the other said, “Behold, I am a nazirite if it is not so-and-so,” [and a third said,] “Behold I am a nazirite if one of you is a nazirite,” [and a fourth said, “Behold I am a nazirite] if neither of you is a nazirite,” [and a fifth said, “Behold I am a nazirite] if both of you are nazirites,” [and a sixth said, “Behold I am a nazirite] if all of you are nazirites”: Beth Shammai says: all of them are nazirites. Beth Hillel says only those whose words were [not] fulfilled are nazirites. Rabbi Tarfon says: not one of them is a nazirite. Obviously, not all of the people who vowed these nazirite vows can be correct. For instance, if it is “so and so”, only the first and third people are correct. If it is not “so and so”, the second and third people are correct. Nevertheless, Beth Shammai holds that they are all nazirites, because even nazirite vows taken under a mistaken premise are binding. Beth Hillel says that only those whose words were actually fulfilled, that is whose words turn out to be correct, are nazirites. Note that the mishnah actually says “not fulfilled”. The Talmud emends the mishnah to read “fulfilled.” Albeck explains that either version leads to the same conclusion, for Beth Hillel holds that a nazirite vow made under a mistaken premise is not valid. Rabbi Tarfon holds that unclear nazirite vows are not binding. Even if it turns out that what he thought was indeed correct, a person must have full awareness of the facts at the time of his vow for his vow to be valid.
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Bartenura on Mishnah Nazir
ר"ט אומר אין אחד מהם נזיר – for Rabbi Tarphon holds that there is no Naziriteship other than for a distinct and solemn specification of a vow (without a doubt – see Tosefta Nazirut, Chapter 3, Halakha 18 and Talmud Nazir 34a in the words of Rabbi Yehuda quoting Rabbi Tarphon), meaning to say, that it is clear and known to him at the time of his vow that he will be a Nazirite and all of these [examples mentioned in our Mishnah], it was not known to him at the time of his vow that it will be according to his declaration, and the Halakha is not according to Rabbi Tarphon.
