Mishnah
Mishnah

Talmud su Nedarim 2:3

יֵשׁ נֶדֶר בְּתוֹךְ נֶדֶר, וְאֵין שְׁבוּעָה בְּתוֹךְ שְׁבוּעָה. כֵּיצַד, אָמַר הֲרֵינִי נָזִיר אִם אֹכַל, הֲרֵינִי נָזִיר אִם אֹכַל, וְאָכַל, חַיָּב עַל כָּל אַחַת וְאֶחָת. שְׁבוּעָה שֶׁלֹּא אֹכַל, שְׁבוּעָה שֶׁלֹּא אֹכַל, וְאָכַל, אֵינוֹ חַיָּב אֶלָּא אֶחָת:

C'è un voto all'interno di un voto, ma non c'è giuramento all'interno di un giuramento. Come mai? Se dicesse: "Sarò un nazirita se mangio; sarò un nazirita se mangio", è responsabile di ogni voto. (Se dicesse :) "Giuro che non mangerò; giuro che non mangerò", e mangiò, è responsabile solo per uno. [Diventa un nazirita per trenta giorni se dicesse: "Sarò un nazirita", non qualificato. E porta l'offerta nazirita, e diventa di nuovo un nazirita in base al numero di volte che ha giurato. E con un giuramento, è responsabile solo per uno, ricevendo strisce solo una volta. Ma se ottiene l'assoluzione per il primo giuramento, il secondo vale. E, analogamente, se ottiene l'assoluzione per il secondo giuramento, il terzo è valido; e non gli è permesso di mangiare fino a quando non è assolto da tutto. Perché non abbiamo imparato: "È un giuramento", ma: "È responsabile solo per uno."]

Jerusalem Talmud Nazir

“I did not vow as a nazir,” he is permitted48If somebody used one of the languages classified as referring to nazir but immediately puts in a disclaimer, he is free from all rules of nazir.. “I already had been a nazir,” he is forbidden49This is not a disclaimer since a person who had been a nazir might want to be a nazir for a second time.. Rebbi Abun bar Ḥiyya in the name of Rebbi Avina, Rebbi Immi in the name of Rebbi Yose bar Ḥanina: If somebody says, I am like ‘orlah juice50Juice from the fruits of a tree less than three full years old. All parts of the fruit, including the juice, are forbidden for any usufruct; cf. Introduction to Tractate ‘Orlah., he did not say anything51Even though הֲרֵינִי was declared “a handle for nezirut,” if somebody declares that ‘orlah juice is forbidden to him he is not a nazir since ‘orlah juice is forbidden to any Jew.. The colleagues say, that follows Rebbi Simeon in a disagreement. As we have stated there52Mishnah Šebuot 3:5.: “If somebody said, an oath that I shall not eat, but he ate carcass or torn meat, abominations or crawling things, he is guilty. But Rebbi Simeon declares him free from prosecution53For transgressing his oath, but naturally he can be prosecuted for eating prohibited food..” Rebbi Ze‘ira said, they disagree if it is an inclusive statement54If somebody makes an oath which prohibits to him both things originally permitted and those prohibited by biblical law, the rabbis hold that an oath partially valid is valid and any infringement can be prosecuted. But R. Simeon holds that the oath exists only as far as things originally permitted are concerned; for the rest it is non-existent since “he already was sworn to it at Mount Sinai”.. But if it is a detailed statement55If the oath only contains a list of items prohibited anyway. In Šebuot (3:3; Babli 22b, 23b) this is a matter of dispute and is asserted only by R. Joḥanan (supported in the Babli by Rav and Samuel) but denied by R. Simeon ben Laqish., everybody agrees that no oath can be applied to prohibitions. And here, we consider an inclusive statement. Rebbi Yudan said, one is about vows, the other about oaths. Vows can be applied to prohibitions but no oaths can be applied to prohibitions56Cf. Nedarim 2:2, Note 30..
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