S'il s'est rasé sur l'offrande, et qu'elle était jugée impropre [comme lorsque son sang a coulé, ou il a quitté (son enceinte), ou il est devenu impur], son rasage est nul [puisque l'offrande sur laquelle il s'est rasé est devenue impropre, c'est comme si des bandits l'avaient rasé, ce dont nous avons appris plus haut que, selon R. Eliezer, il compense sept jours, et, selon les rabbins, trente.], et ses offrandes ne lui sont pas créditées [(les autres offrandes, que il a sacrifié après son rasage invalide.) Car puisqu'il doit compenser (le nazirisme) jusqu'à ce que ses cheveux repoussent, c'est comme s'il les sacrifiait avant leur heure.] S'il se rasait sur une offrande pour le péché [(«l'offrande», ci-dessus)], non (offert) pour son bien (lo lishmah), [et il a été jugé inapte, (car une offrande pour le péché n'est pas pour elle est inapte.) (Puisque nous devons être informés de la différence entre R. Shimon et les rabbins en ce qui concerne l'holocauste et l'offrande de paix, «l'offrande pour le péché» est également enseigné)], puis il a apporté ses offrandes pour eux, son rasage est nul et ses offrandes ne lui sont pas créditées. S'il s'est rasé sur l'holocauste ou sur l'offrande de paix non pour eux, et ensuite il a apporté ses offrandes pour eux, son rasage est nul et ses offrandes ne lui sont pas créditées. [Car puisqu'ils ne sont pas crédités comme l'offrande de paix et l'holocauste d'un naziréen, c'est comme s'ils étaient rasés sur un cadeau de l'holocauste ou un cadeau de la paix.] R. Shimon dit: Cette offrande (pas pour son amour) ne lui est pas crédité, mais les autres offrandes lui sont créditées. [R. Shimon soutient que s'il se rase sur un cadeau, une offrande brûlée ou une offre de paix, il a satisfait à l'exigence (de rasage). La halakha n'est pas conforme à R. Shimon.] Et s'il s'est rasé sur les trois [après que tous ont été sacrifiés], et que l'un d'eux a été jugé apte (kasher) et les autres, inapte, son rasage est valide [selon tous, à savoir. (6: 7): "Et s'il s'est rasé sur (n'importe laquelle) l'une des trois, il a satisfait à l'exigence."], Et il apporte les autres offrandes.
Bartenura on Mishnah Nazir
ונמצא פסול – as for example, if its blood was spilled or it left or was [ritually] defiled.
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English Explanation of Mishnah Nazir
Introduction This mishnah deals with a person who offered one (or more) of his sacrifices, then shaved and then discovered that his sacrifice had been improperly offered. When offering a sacrifice, the priest must have the correct intention in mind. When offering a sin-offering he must intend to offer a sin-offering and follow all of that specific offering’s regulations. A wrong intention invalidates the sacrifice. It turns out that this person has shaved before he offered his sacrifice. Therefore, the shaving is invalid and he must add on another thirty days of naziriteship.
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Bartenura on Mishnah Nazir
תגלחתו פסולה – since the sacrifice was disqualified that shaved upon, it was for him like bandits/thugs had shaved him for we said above (Tractate Nazir, Chapter 6, Mishnah 3; also see Talmud Nazir 39b as he source for Rabbi Eliezer’s comment ahead as pointed out in the commentary of Tosafot Yom Tov), according to Rabbi Eliezer, he loses seven days, and according to the Rabbis, he loses thirty days.
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English Explanation of Mishnah Nazir
If he shaves after one of the sacrifices and the sacrifice is found to be invalid, his shaving is invalid and his sacrifices do not count: According to some commentators, after the sacrifice was offered he shaved, and then the sacrifice turned out to be in some way invalid. Rashi, however, explains that this section is an introduction to the next section, and in both it turns out that the sacrifice itself was valid, but that it was offered with improper intent. In any case, since it turns out that he shaved before he had offered any valid sacrifices, he must go back, serve another thirty days of naziriteship and then re-offer all of his sacrifices.
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Bartenura on Mishnah Nazir
וזבחיו לא עלו לו – the rest of the sacrifices that he offered after his invalid shaving did not count for him, for since he needs to make void the days of the Nazirite’s vow which have been observed, until his hair grows, it is as if he offered them prior to their [appropriate] occasion.
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English Explanation of Mishnah Nazir
If he shaves after the sin-offering, which was not offered for its correct designation and then he brought the other sacrifices under their correct designations, his shaving is invalid and [none of] his sacrifices counts for him. A sin-offering must be offered with the proper intent. Since it was not, it is invalid, and again none of his sacrifices count.
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Bartenura on Mishnah Nazir
על החטאת שלא לשמה – that is on the sacrifice and it is found invalid, for a sin-offering that is not offered for its own sake is invalid. And since it was necessary to teach about the burnt-offering and on the peace offering, concerning the dispute between Rabbi Shimon and the Rabbis, it (i.e., our Mishnah) also teaches about the sin-offering.
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English Explanation of Mishnah Nazir
[Similarly], if he shaves after the burnt-offering or the wellbeing offering, which have not been offered for their correct designation, and then he brought the other sacrifices under their correct designation, his shaving is invalid and [none of] his sacrifices counts for him. Rabbi Shimon says: that particular sacrifice does not count, but his other sacrifices do count. Unlike the sin-offering, the burnt offering and the wellbeing offering are valid, even if offered with improper intent. Nevertheless, they do not count as nazirite offerings and therefore, the nazirite has again shaved his hair before offering any of his mandatory sacrifices. Again, he must serve another thirty days of naziriteship and then offer all three sacrifices. Rabbi Shimon holds that since the burnt or wellbeing offerings are valid, even though it doesn’t count toward his nazirite obligations, they do not invalidate the offering of the other properly-offered sacrifices. He must merely bring another of the same type of sacrifice that did not count for him.
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Bartenura on Mishnah Nazir
על העולה ועל השלמים שלא לשמן וכו' תגלחתו פסולה – for since they did not count for the sake of the obligation of the peace offerings of he Nazirite and the burnt offering of the Nazirite, it is for him like he shaved on the burnt offering of a free-will offering and a free-will offering of a peace offering. But Rabbi Shimon holds that if he shaved on a free-will burnt offering and a free-will peace offering, he has fulfilled his obligation, but the Halakha is not according to Rabbi Shimon.
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English Explanation of Mishnah Nazir
If he shaved after all three sacrifices and one of them was found to valid, his shaving is valid and he has [only] to bring the other sacrifices. If, however, he sacrificed all three sacrifices, and only then shaved, and only one of them was found to be valid, the shaving was not improper. As we learned above in mishnah seven, a nazirite can shave even after bringing one sacrifice. Therefore, all he must do in this case is bring another one of the sacrifices which was invalidated.
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Bartenura on Mishnah Nazir
אם גלח על שלשתן – after he offered all three (i.e., sin-offering, burnt-offering and peace offering),
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Bartenura on Mishnah Nazir
his shaving is valid, according to all opinions, for it is taught in the Mishnah (i.e., this Mishnah), that if he cut his hair on one of the three [sacrifices which was found valid], he has fulfilled his religious obligation.
