(Si uno dijo :) "Seré un nazareo de chartzanim" (granos de uvas) l "de zagim" (cáscaras de uva), "de afeitado" o "de impureza", se convierte en nazareo y todos los detalles del naziritismo se aplican a él. [Si menciona cualquiera de estos, se convierte en nazareo, como si hubiera dicho: "Seré un nazareo", sin reservas. Y debido a que se enseña al final de la Mishná que no todos los detalles del naziritismo se aplican a un nazirita perpetuo (Nazir olam) y a un nazareo de Shimshon, aquí se enseña que todos los detalles del naziritismo se aplican a él.] (Si uno dijo :) "Seré como Shimshon", como el hijo de Manoach, "como el esposo de Dalila", "como el que desarraigó las puertas de Azzah", "como aquel a quien los filisteos le arrancaron los ojos". , "se convierte en un nazareo de Shimshon. ¿Cuál es la diferencia entre un nazareo perpetuo y un nazareo de Shimshon? [Nuestra Mishná" carece ", y esto es lo que significa:" Y si él prometió convertirse en un nazareo perpetuo, se convierte en un Nazirita perpetua. ¿Y cuál es la diferencia entre un nazareo perpetuo y un nazareo shimshon? "] Un nazareo perpetuo—si su cabello se vuelve pesado, puede aligerarlo con una navaja [cada doce meses. Esto se deriva de (la instancia de) Avshalom, que era un nazareo perpetuo, y sobre quién está escrito (II Samuel 14; 26)): "Y fue al final de yamim, a los yamim que se afeitaría; porque se hizo pesado sobre él y se lo afeitaría ", y está escrito en otra parte (Levítico 25:29):" yamim "(en contexto:" un año de días ") será su redención"] y trae tres bestias (el día que se afeita). Y si se vuelve impuro, trae una ofrenda (para expiar) por su impureza. Un nazareo de Shimshon—si su cabello se vuelve pesado, puede que no lo aclare, y si se vuelve inmundo, no trae una ofrenda por su impureza. [Y puede volverse inmundo incluso ab initio, porque Shimshon se volvería inmundo por (contacto con cadáveres), esto sirve como la fuente (para la halajá). En cuanto a nuestro aprendizaje: "si se vuelve inmundo", lo que implica "después del hecho", pero no ab initio— Debido a que se enseñó en la primera parte de la Mishná con respecto a un nazareo perpetuo: "y si se vuelve inmundo", también se enseña al final, con respecto a un nazareo de Shimshon: "y si se vuelve inmundo".
Bartenura on Mishnah Nazir
הריני נזיר מן החרצנים ומן הזגים – if he mentioned one of all of these, he is a Nazirite as if he said, “I have become a Nazirite,” unspecified. But because the it was necessary to teach at the end [of the Mishnah] that of an eternal/life-long Nazirite and a Nazirite [like]/in the status of Samson, all of the details of Naziriteship are not upon them, it teaches here that all of the details of Naziriteship are upon him.
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English Explanation of Mishnah Nazir
Introduction This first section of this mishnah teaches that if one accepts some of the prohibitions for which a nazirite is liable, he is obligated for all of the regulations. The second section deals with becoming a nazirite like Samson. The third section deals with the distinction between a nazirite like Samson and one who is a regular life-long nazirite.
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Bartenura on Mishnah Nazir
מה בין נזיר עולם וכו' – Our Mishnah is deficient and should be read as follows: and if he took a vow to become an eternal Nazirite, behold, he is an eternal Nazirite. And what is the difference between an eternal/ life-long Nazirite and a Nazirite [like/ in the status of Samson? A life-long Nazirite, if his hair became too heavy, he lightens it with a razor from one twelve-month period to another that we derive from Absalom, who was a life-long Nazirite, as it is written concerning him (II Samuel 14:26): “When he cut his hair – he had to have it cut every year, for tit grew too heavy for him,” and it is written there (Leviticus 25:29): “the redemption period shall be a year.”
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English Explanation of Mishnah Nazir
[If one says,] “Behold I am a nazir [to abstain] from grape seeds, or from grape skins, or from shaving, or from [contracting] ritual defilement,” he is a nazirite and all the regulations of naziriteship apply to him. There are three nazirite prohibitions: eating things that come from grapes, shaving/cutting hair, and contracting impurity. If one takes a vow of naziriteship but tries to limit his prohibitions to one of these things, the nazirite vow if valid and all of the prohibitions apply, not just those that he mentioned. The mishnah uses the example of grape seeds and skins since they are mentioned in Numbers 6:4.
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Bartenura on Mishnah Nazir
ואם נטמא טינו מביא קרבן טומאה – and even ab initio it is permissible to be defiled, for Samson would defile himself with the dead, and it is a well-known maxim, as it is taught, it he became ritually defiled, which implies indeed de-facto, but not ab initio, because the first clause [of the Mishnah] teaches concerning a life-long Nazirite – and if he became ritually defiled, the last clause [of the Mishnah] also [teaches] concerning a Nazirite in the status of Samson, “and if he became ritually defiled.”
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English Explanation of Mishnah Nazir
[If one says,] “Behold, I shall be like Samson”, “like the son of Manoah”, “like the husband of Delilah, or “like the one who uprooted the doors of Gaza,” or “like the one whose eyes the Philistines put out,” he is a nazirite like Samson. Samson, son of Manoah, husband of Delilah, who uprooted the doors of Gaza, and whose eyes were put out by the Philistines, was perhaps the most famous nazirite ever (see Judges 13). One who uses one of these aspects of Samson’s life to vow a nazirite vow is a nazirite like Samson.
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English Explanation of Mishnah Nazir
What difference is there between a nazirite like Samson and a life-nazirite? A life-nazirite if his hair becomes burdensome, he may thin it with a razor and then offer three animal sacrifices. If he should be ritually defiled, he must offer the sacrifice [prescribed] for defilement. The nazirite like Samson if his hair becomes burdensome, he may not thin it. And if he becomes ritually defiled, he does not offer the sacrifice [prescribed] for defilement. This section explains the differences between a nazirite like Samson and a regular life-nazirite. A person can become a life long nazirite if he says, “Behold I am a life-nazirite” or “ “Behold, I am a nazirite all my life.” According to the Talmud, Absalom, son of David, was a life-long Nazirite. This assumption is made because of Absalom’s long hair (II Samuel 14:26) which was also his eventual undoing (II Samuel 18:9). As we shall see in tomorrow’s mishnah, if a person vows a nazirite vow but does not stipulate for how long his naziriteship is to last, he is a nazirite for only thirty days. There are two differences between Samson-nazirites and life-nazirites. If a life-long Nazirite wishes to lighten his heavy hair he may do so. This is derived from Absalom who, once a year when his hair became too heavy, cut it (II Samuel 14:26). However, if he chooses to cut his hair, he must bring three sacrificial animals: one for a sin offering, one for a burnt offering and one for an offering of well-being (Numbers 6:14). If a life-long nazirite becomes impure, he must bring an offering made as a result of impurity, as is mandated in Numbers 6:10-12. In contrast, a Samson-nazirite may never cut his hair, because Samson never cut his hair. However, if he becomes impure he does not bring a sacrifice, just as Samson did not bring a sacrifice when he became impure (Judges 14:19).
