(Si l'on disait :) "Je serai un Nazirite de chartzanim" (grains de raisin) l "de zagim" (écorces de raisin), "de rasage" ou "de malpropreté", il devient un Nazirite et tous les détails du naziritisme s'appliquent à lui. [S'il mentionne l'un quelconque de ces derniers, il devient un Nazirite, comme s'il avait dit: "Je serai Nazirite", sans aucune qualification. Et parce qu'il est enseigné à la fin de la Michna que tous les détails du naziritisme ne s'appliquent pas à un Nazirite perpétuel (Nazir olam) et à un Nazirite Shimshon, il est enseigné ici que tous les détails du naziritisme s'appliquent à lui.] (Si l'on dit :) "Je serai comme Shimshon," comme le fils de Manoach "," comme le mari de Delilah "," comme celui qui a déraciné les portes d'Azzah "," comme celui dont les yeux ont été arrachés par les Philistins , "il devient un Nazirite Shimshon. Quelle est la différence entre un Nazirite perpétuel et un Nazirite Shimshon? [Notre Michna" fait défaut ", et voici ce que cela signifie:" Et s'il a juré de devenir un Nazirite perpétuel, il devient un Nazirite perpétuel. Et quelle est la différence entre un Nazirite perpétuel et un Nazirite Shimshon? "] Un Nazirite perpétuel—si ses cheveux deviennent lourds, il peut les éclaircir avec un rasoir [tous les douze mois. Ceci est dérivé de (l'exemple de) Avshalom, qui était un Naziréen perpétuel, et au sujet de qui il est écrit (II Samuel 14; 26)): "Et c'était à la fin de yamim, au yamim qu'il se raserait; car cela lui pesait lourd et il le raserait », et il est écrit ailleurs (Lévitique 25:29):« yamim »(en contexte:« une année de jours ») sera sa rédemption.»] et il en apporte trois. bêtes (le jour où il la rase). Et s'il devient impur, il apporte une offrande (pour expier) pour son impureté. A Shimshon Nazirite—si ses cheveux s'alourdissent, il ne peut les alléger, et s'il devient impur, il n'apporte pas d'offrande car c'est l'impureté. [Et il peut devenir impur même ab initio, car Shimshon deviendrait impur par (contact avec des cadavres), ceci servant de source (pour la halakha). Quant à notre apprentissage: «s'il devient impur», ce qui implique «après coup», mais pas ab initio— Parce qu'il a été enseigné dans la première partie de la Michna à propos d'un Naziréen perpétuel: «et s'il devient impur», il est également enseigné à la fin, à l'égard d'un Shimshon Nazirite: «et s'il devient impur».
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).
