Commentaire sur Nazir 4:4
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:
Si une femme a juré d'être une Nazirite, et a séparé sa bête (pour l'offrande du Nazirite), puis son mari l'a annulée —si sa bête était la sienne, elle sort et broute avec le troupeau. Et si c'était le sien, [comme quand un autre le lui a donné en cadeau à condition que son mari n'y ait aucun droit (car la propriété melog et la propriété tzon-barzel sont toutes liées à son mari)], la (bête désignée comme a) L'offrande pour le péché meurt. [Nous attendons sa mort], l'holocauste est sacrifié comme un holocauste, et l'offrande de paix est sacrifiée comme offrande de paix et est mangée en un jour [comme offrandes de paix d'un Naziréen, qui sont mangés seulement pendant un jour et une nuit], et ils n'ont pas besoin de pain. [Car toutes les offrandes de paix d'un Naziréen exigent du pain; mais dans ce cas, depuis que son mari a annulé son vœu, ces offrandes de paix ne nécessitent pas de pain.] Si elle a des sommes non spécifiées [qu'elle avait mises de côté pour «les offrandes d'un Naziréen», sans préciser lesquelles pour un sacrifice pour le péché , qui pour une offrande brûlée, et qui pour une offrande de paix], ils «tombent» comme offrande de cadeau [dans les boîtes du Temple où les autres sommes d'argent pour les offrandes de cadeaux sont déposées, et les holocaustes sont exclusivement acheté avec eux.] (Si elle avait) des sommes spécifiées—l'argent de l'offrande pour le péché va à la mer Morte; il n'est pas permis d'en profiter et ils ne sont pas soumis à la me'ilah (abus de propriété sacrée). [Ab initio, il est interdit d'en bénéficier; mais si quelqu'un en profite, il n'est pas obligé d'apporter une offrande de me'ilah, qui est exigée de celui qui bénéficie de biens sacrés.] L'argent pour l'holocauste va vers un holocauste, et ils sont soumis à me'ilah. L'argent pour une offre de paix va vers une offre de paix. Il se mange pendant une journée et ne nécessite pas de pain.
Bartenura on Mishnah Nazir
English Explanation of Mishnah Nazir
If she has a lump sum of money [set aside for the purchase of these sacrifices] it is to be used for voluntary offerings;
If she has specified money: The money for the sin-offering is to be taken to the Dead Sea, the use of it is forbidden, but the laws of sacrilege do not apply; The money for the burnt-offering they bring a burnt-offering, and the laws of sacrilege do apply; The money for the peace-offering they bring a peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread.
At the completion of a naziriteship a person must bring a sin-offering, a burnt-offering and a peace-offering (can also be translated as an offering of well-being. In Hebrew well-being, whole and peace are all from the same word “shalom”/“shalem”/“shlamim”). Our mishnah deals with a woman who took a nazirite vow and then either set aside the animals for her sacrifices or set aside money to be used to purchase those animals. This money may now be considered holy. The problem arises if the husband annuls her vow. The question is what to do with this money or with these animals.
Section one: If she set aside animals, the first question we must ask is to whom do the animals belong. If she set aside her husband’s animals, then when he annuls the vow none of the animals are considered sacred and they may all be returned to the herd. Since they were his animals, we know from the fact that he annulled her vow that he did not want her to use them as sacrifices and therefore they are not sacrifices.
However, if they were her animals, then they have become sacred, even though her vow was annulled. Therefore, the sin-offering is treated as are all sin-offerings whose owners have died. It must die. According to Rashi, in order to do so, it is put into a pen and starved to death. The burnt-offering is offered in its usual manner. The peace-offering is sacrificed. It must be eaten within one day, the same rule that applies to all peace-offerings for nazirites. However, unlike other peace-offerings by nazirites which are offered with loaves of bread, since she is not a nazirite she is not required to bring the usual loaves that accompany such offerings.
Section two: In this section she has set aside money. If she did not specify which coins would be used for which animal, then all of the coins are used to purchase voluntary offerings. The money is sacred so it must be used for sacrifices, but since nothing has been specified it can be used for what are basically generic offerings.
However, if the money has been set aside for each specific offering (i.e. these coins are for a sin-offering, etc.), then they are treated similarly to the way the animals were treated. The money for the sin-offering must be “killed”. The closest one can come to killing coins is by throwing them into the Dead Sea, where they will be of use to no one. One is not to benefit from these coins, but nevertheless, if one does, it is not considered sacrilege.
The money for the burnt-offering is used to buy a burnt-offering and the money for the peace-offering is used to buy the peace-offering. The rules here are the same as if she had already separated the animal itself.