Nazir 4

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:

If one said: "I shall be a Nazirite," and his neighbor heard and said: "And I," and (his neighbor:) "And I," they all became Nazirites. [This, on condition that each one of them "latched onto" the words of his neighbor (after no longer a period than) it takes for a disciple to greet his master, viz., to say to him: "Peace to you, my master."] If the first were absolved (of his vow), all are absolved. If the last were absolved, the last is permitted, and all the others, forbidden. If one said: "I shall be a Nazirite," and his neighbor heard and said: "My mouth as his mouth," or "My hair as his hair" [He must say: "My mouth is as his mouth from wine," and "My hair is as his hair from shaving."], he becomes a Nazirite. If one said: "I shall become a Nazirite," and his wife heard and said: "And I," he can annul hers, and his remains. If she said: "I shall be a Nazirite," and her husband heard and said: "And I," he cannot annul it. [For he already caused her vow to stand by saying "And I." And if a woman vowed to be a Nazirite, and another heard and said: "And I," and afterwards her husband annulled her vow, it is not annulled for the other, who said: "And I," for a husband does not uproot a vow from its beginning as a sage does.]

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

If one said: "I shall be a Nazirite, and you," and she said: "Amen," he can annul hers, and his remains. [This is only when he inflected it as a question, i.e., "And you?" Will you be a Nazirite as I, or not? In that instance he can annul it. But if he said: "I shall be a Nazirite, and you," affirmatively, and she answered "Amen," he cannot annul it, for he had already caused it to stand.]

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:

If a woman vowed to be a Nazirite and drank wine or made herself unclean to the dead, [and afterwards her husband annulled her vow], she receives forty stripes [for having transgressed before the annulment]. If her husband annulled it without her knowledge, and she drank wine or made herself unclean to the dead, she does not receive forty stripes. R. Yehudah says: Though she does not receive forty stripes, she receives "stripes of rebellion" [by ordinance of the scribes. "Stripes of rebellion," wherever mentioned, is (assessed) according to the judge's judgment and the exigencies of the time. And this (the limitation upon the number of stripes) obtains only where a transgression has already been committed. But as regards a positive commandment, such as: "Build a succah," and his refusing to build it; "Take a lulav," and refusing to take it, he is given stripes until he acquiesces or until "his soul expires."]

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:

If a woman vowed to be a Nazirite, and separated her beast (for the Nazirite's offering), and then her husband annulled it — if her beast were his, it goes out and grazes with the flock. And if it were hers, [as when another gave it to her as a gift on condition that her husband have no rights in it (for melog property and tzon-barzel property are all bound to her husband)], the (beast designated as a) sin-offering dies. [ We wait until it dies], the burnt-offering is sacrificed as a burnt-offering, and the peace-offering is sacrificed as a peace-offering and is eaten in one day [as the peace-offerings of a Nazirite, which are eaten only for a day and a night], and they do not require bread. [For all the peace-offerings of a Nazirite require bread; but in this instance, since her husband annulled her vow, these peace-offerings do not require bread.] If she has unspecified monies [which she had set aside for "the offerings of a Nazirite," without specifying which for a sin-offering, which for a burnt-offering, and which for a peace-offering], they "fall" as a gift-offering [into the boxes in the Temple where the other monies for gift-offerings are deposited, and burnt-offerings exclusively are purchased with them.] (If she had) specified monies — the monies for the sin-offering go to the Dead Sea; it is not permitted to benefit from them, and they are not subject to me'ilah (abuse of sacred property). [Ab initio, it is forbidden to benefit from them; but if one does benefit from them, he is not required to bring a me'ilah offering, which is required of one who benefits from sacred property.] The monies for the burnt-offering go towards a burnt-offering, and they are subject to me'ilah. The monies for a peace-offering go towards a peace-offering. It is eaten for one day and does not require bread.

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 one of the bloods (of the offerings) were sprinkled for her, he (her husband) can no longer annul it. [For after the blood is sprinkled, she is permitted to drink wine and to make herself unclean to the dead and is no longer under any vow of affliction.] R. Akiva says: Even if one of all the beasts were slaughtered for her, he cannot annul it, [for he would be causing a loss of consecrated property]. When is this so? (that he cannot annul her vow)? With her shaving for cleanliness; but with her shaving for uncleanliness, he can annul it. [For she must go back and count Naziritism of cleanliness], for he can say: "I do not want a 'marred' wife" [that is, one who is afflicted and constrained from the drinking of wine.] Rebbi says: He can annul it even with her shaving for cleanliness, saying: "I do not want a shaved wife." [i.e., so that she not be required to "mar" her appearance by shaving, shaving being "marring" to a woman. And the first tanna holds that shaving is not marring, for she can wear a wig. The halachah is neither in accordance with R. Akiva nor with Rabbi.]

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 bevow his son as a Nazirite [when he is a minor until he brings two (pubertal) hairs after he is thirteen years and one day old. And all the laws of Naziritism apply to him. His father brings his offerings, and if he becomes unclean, he brings an offering of uncleanliness. He "bevows" him by saying: "Be a Nazirite," or: "My son, so and so, is a Nazirite." This, on condition that neither the son nor relatives protest. This is a halachah received through the kabbalah (tradition)], and a woman cannot bevow her son as a Nazirite. What [should the father do with the offerings] if he [the son] shaved, [not accepting the Naziritism], or if his relatives shaved him, or if he protested, or if his relatives protested? [in which instance the Naziritism is voided. (And this obtains only if he or the relatives protested immediately. But if he began to observe Naziritism or he took Naziritism upon himself, he can no longer protest — neither he nor his relatives.)] If he had a beast separated — the sin-offering dies, the burnt-offering is sacrificed as a burnt-offering, and the peace-offering is sacrificed as a peace-offering, is eaten in one day, and does not require bread. If he had unspecified monies, they "fall" as a gift-offering. (If he had) specified monies — the monies for the sin-offering go to the Dead Sea; it is not permitted to benefit from them, and they are not subject to me'ilah. The monies for the burnt-offering go towards a burnt-offering, and they are subject to me'ilah. The monies for a peace-offering go towards a peace-offering. It is eaten for one day and does not require bread.

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 may shave over the Naziritism of his father, but a woman may not shave over the Naziritism of her father [even if she is an inheriting daughter. We have this halachah through the kabbalah. How so? If one's father were a Nazirite, and he separated unspecified monies for his Naziritism and died, and he (the son) said: "I shall be a Nazirite on condition that I shave over (i.e., using) the monies of my father" (for the offerings). R. Yossi said: They "fall" as a gift-offering. This is not "shaving over the Naziritism of his father." What is "shaving over the Naziritism of his father"? If he and his father were Nazirites, and his father separated unspecified monies for his Naziritism, and he died — this is "shaving over the Naziritism of his father." [The halachah is not in accordance with R. Yossi, but whether his father died, and he said: "I shall be a Nazirite on condition that I shave over the monies of my father," or he and his father were Nazirites and his father died, he shaves over the Naziritism of his father. And if there were many sons, and one were beforehand and shaved over the Naziritism of his father, he acquires (the monies for his Naziritism)].