Se si è rasato sull'offerta e si è trovato inadatto [come quando il suo sangue si è riversato, o se ne è andato (i suoi recinti), o è diventato impuro], la sua rasatura è nulla [Dal momento che l'offerta su cui si è rasato è diventata inadatta, è come se i banditi lo radessero, riguardo al quale abbiamo appreso sopra che secondo R. Eliezer compensa sette giorni e, secondo i rabbini, trenta.], e le sue offerte non gli sono accreditate [(le altre offerte, che si è sacrificato dopo la sua rasatura non valida.) Poiché poiché deve compensare (il naziritismo) fino a quando i suoi capelli non ricrescono, è come se li sacrificasse prima del loro tempo.] Se si rasava su un'offerta per il peccato [(l '"offerta", sopra)], non (offerto) per il suo bene (lo lishmah), [e si è scoperto che non era adatto, (poiché un'offerta per il peccato non per il suo interesse non è adatta.) (Dato che dobbiamo essere informati della differenza tra R. Shimon e i rabbini riguardo all'olocausto e all'offerta di pace, viene insegnato anche "l'offerta per il peccato")], e poi portò le sue offerte per il loro bene, la sua rasatura è nulla e le sue offerte non gli sono attribuite. Se si è rasato sull'olocausto o sull'offerta di pace non per il loro bene, e poi ha portato le sue offerte per il loro bene, la sua rasatura è nulla e le sue offerte non gli sono attribuite. [Poiché non sono accreditati come l'offerta di pace e l'olocausto di un nazirita, è come rasato su un dono di olocausto o un dono di pace.] R. Shimon dice: Quell'offerta (non per per amor suo) non gli viene accreditato, ma le altre offerte gli vengono accreditate. [R. Shimon sostiene che se si rade su un dono bruciato o un'offerta di pace ha soddisfatto il requisito (rasatura). L'halachah non è in accordo con R. Shimon.] E se si fosse rasato sui tre [dopo che tutti loro erano stati sacrificati], e uno di loro sarebbe risultato idoneo (kasher) e gli altri, inadatti, la sua rasatura è valida [secondo tutti, vale a dire. (6: 7): "E se si è rasato (uno) uno dei tre, ha soddisfatto il requisito."], E porta le altre offerte.
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.
