Si él dijo: "Esta vaca dijo: 'Seré nazareo si me paro'"," Esta puerta decía: 'Seré un nazareo si me abren "" [Si la vaca de uno estuviera acostada y se negara a ponerse de pie, y él dijo: Esta vaca piensa que no se pondrá de pie, y ella dice en su corazón: "Seré un Nazareo si me pongo de pie"; y le digo: ¡Seré un Nazareo de ella si ella no se pone de pie! Del mismo modo, con una puerta cerrada que él no podría abrir, si él dijo: Esta puerta piensa que no lo abriré, y dice: "Seré un nazareo si me abren", y digo: ¡seré un nazareo si no se abre! Y después la vaca se levantó sin su haciendo que se pare, y, de manera similar, la puerta se abrió por sí misma, u otro vino y la abrió, sin que él la abriera] — Beth Shammai dice: se convierte en nazareo [de acuerdo con su dicho de que si uno se compromete con higos secos o con higos prensados, se convierte en nazareo, aunque no haya naziritismo en los higos —Aquí también, a pesar de que no hay naziritismo de una bestia y de una puerta, se convierte en nazareo. Y a pesar de que la bestia se puso de pie y la puerta se abrió, su intención era que solo él la pusiera de pie o la abriera.] Y Beth Hillel dijo: No es un nazareo [según las palabras de Beth Shammai. Según nosotros (Beth Hillel), incluso si ella no se puso de pie en absoluto, él no es un nazareo, ya que él no ha jurado a la manera de los votos, ya que no hay naziritismo de una bestia y de una puerta. Pero de acuerdo con ustedes que dicen que uno no pronuncia cosas en vano, y que cuando dijo: "Seré un nazareo", lo dijo en serio, al menos nos concede que si se puso de pie por sí mismo o por otros. Resulta que no se convierte en nazareo, porque dijo: "si ella no se pone de pie", ¡y lo hizo!] R. Yehudah dijo: Incluso cuando Beth Shammai dijo lo que hicieron, lo dijeron solo cuando pensó ( en su corazón): "Esta vaca está (prohibida) para mí como una ofrenda si se pone de pie". [Beth Shammai no difiere con Beth Hillel en cuanto a que no se haya convertido en nazareo. Solo difieren cuando dice: cuando dije que sería un nazareo si no se sostenía, quise decir que esta bestia debería ser (prohibida) como una ofrenda— Beth Shammai sostiene que dado que él mismo no lo defendió, es una ofrenda, y Beth Hillel sostiene que desde que se levantó, no es una ofrenda.]
Bartenura on Mishnah Nazir
אמר אמרה פרה זו הריני נזירה אם אומדת אני – he whose cow was lying down [under a burden] and it does not want to stand up and he said, “this cow thinks that she will not stand,” and she says in her heart, “I will be a Nazirite if I stand,” And I say, “I will be a Nazirite from her if she doesn’t stand,” and similarly, a locked door that cannot be opened and he says, “this door thinks I will not open it,” and it states, “I will be a Nazirite if it opens by me,” and I state: “I will be a Nazirite from it if it will not open,” and afterwards, the cow stands up on its own or that others raise it, but he did not raise it.” And similarly, the door opens on its own, or another comes and opens it and he did not open it.
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English Explanation of Mishnah Nazir
Introduction
This mishnah discusses a person who may have made a nazirite vow using an extremely strange formula.
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Bartenura on Mishnah Nazir
בש"א הרי זה נזיר – for they follow their own reasoning as they (i.e., the School of Shammai), state that one who takes a vow from dry figs and from cake pressed figs that he is a Nazirite, even though there is no Naziriteship from dried figs and from cake pressed figs, so also, even though there is no Naziriteship from a cow and from a door, he is a Nazirite, and even though the cow stood and/or the door opened, it was not it was not his intention other than he would raise it or open it by himself.
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English Explanation of Mishnah Nazir
If one says, “This cow is saying ‘Behold, I am a nazirite if I get up,” or “This door is saying ‘Behold, I am a nazirite if I open”: Bet Shammai says: he is a nazirite, But Bet Hillel says: he is not a nazirite. Rabbi Judah said: even though Beth Shammai did say [that his formula is effective] they meant only one who says, “This cow is [forbidden] to me, as is a sacrifice if it gets up.” The mishnah describes a person whose cow will not stand up or whose door will not open. The person says “This cow doesn’t want to get up. It is as if she is saying ‘Behold, I am a nazirite if I get up.’” Or “This door doesn’t want to open. It is as if it is saying ‘Behold, I am a nazirite if I open up.’” Beth Shammai holds that the person has actually made a nazirite vow, even though it seems that he was just using language to illustrate how difficult it is to get the cow to get up or the door to open. Albeck explains that according to Beth Shammai since the person said “Behold, I am a nazirite”, he is a nazirite even though he was saying it as if the cow or door was saying the words. A different explanation is offered by the Talmud, which interprets it as if he meant to say that he himself would be a nazirite if the cow wouldn’t get up or the door wouldn’t open. Beth Hillel holds that this person is not a nazirite, just as they did in the previous mishnah. Rabbi Judah again reinterprets Beth Shammai’s position. Beth Shammai did not mean to say that the person is a nazirite. Beth Shammai holds that if the person meant that he would be forbidden to eat the cow or use the door as if it was a sacrifice then the vow is effective.
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Bartenura on Mishnah Nazir
וב"ה אומרים – to the words of the School of Shammai. For us, even if it (i.e., the cow) did not stand up at all, he would not be a Nazirite, for he mad ae a vow that is not in the manner of those who make vows, for there is no Naziriteship from a cow or from a door, but according to you, who say that a person does not utter words without a purpose for when he stated, “I will be a Nazirite,” it is with the intention that he will be a Nazirite that he stated it, however, they agree with us, at least, where she (i.e., the cow) stood on her own or others raised her up, that he is not a Nazirite, for he did not say other than if she will not stand, and behold, she stood.
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Bartenura on Mishnah Nazir
א"ר יהודה וכו' – The School of Shammai did not disagree with the School of Hillel regarding the matter of Naziriteship for he is not a Nazirite. They did not disagree other than when he says: “in my heart it was that this animal should be a sacrifice at the time that I stated that I will be a Nazirite from her if she will not stand.” For the School of Shammai holds that since he did not make her stand, it should be a sacrifice, and the School of Hillel holds that since it (i.e., the animal) stood, it is not a sacrifice.
