Wszystkie epitety (kinuyei) naziretyzmu są jak naziretyzm. [Coś, co nie jest nazwą samo w sobie, nazywane jest kinui, jak w (Bava Metzia 58b) „hamechaneh shem lechavero” („ten, który nazywa swego przyjaciela epitetem”)]. Jeśli ktoś mówi: „Będę”, staje się nazirejczykiem [To nie jest kinui, ale nazywa się je „yad” („ręka”), jak rączka, za którą trzyma się naczynie. W ten sam sposób ślubowanie jest „zachowywane” przez to wyrażenie. Naszej Miszny „brakuje” i to właśnie ma na myśli: wszystkie epitety naziretyzmu są jak naziretyzm, a wszystkie jadoty naziretyzmu są jak naziretyzm. Oto jadoty naziretyzmu: jeśli ktoś powie: „Będę”, „Będę upiększony”. A to są epitety naziretyzmu: „nazik”, „naziach”, „paziach”. („Jeśli ktoś powie:„ Będę ”” :) Jeśli zobaczy nazirejczyka przechodzącego przed nim i powie: „Będę”, nawet jeśli nie powiedział: „Będę taki jak ten”, jeśli jego zamiarem było być nazirejczykiem takim jak on, staje się nazirejczykiem, nawet jeśli nie wyraził tego wyraźnie.] lub (jeśli ktoś mówi :) „Będę upiększony”, staje się nazirejczykiem. [Gdyby chwycił się za włosy i powiedział: „Będę upiększony”, wniosek jest taki: będę urodziwy, zapuszczając te włosy na długo (jak robi to nazirejczyk). Gdyby taki był jego zamiar, zostałby nazirejczykiem, mimo że nie wyraził tego jasno. Bo te i podobne wyrażenia są jadem naziretyzmu i są jak (zakładając) naziretyzm (sam). Jeśli ktoś mówi: „nazik”, „naziach”, „paziach”, staje się nazirejczykiem. [Są to pogańskie wyrażenia na nazirejczyka, bliskie hebrajskiemu, i nazywane są „epitetami naziretyzmu”.] (Jeśli ktoś mówi :) „Będę taki jak ten” [wskazując na nazirejczyka blisko niego], „I wygładzę moje włosy, "będę mechalkelem" ["mechalkel"—rosnące włosy, jak w (Niddah 52b): „mishetechalkel ha'atarah”, kiedy włosy pudendy są już w pełni rozwinięte.] (Jeśli ktoś mówi :) „Pozwolę, by moje włosy urosły”, staje się nazirejczykiem. (Jeśli ktoś mówi :) „Przyniosę ptaki” [dwa turkawki lub dwa młode gołębie, które są ofiarą nazirejczyka, który stał się nieczysty (to, gdy przejdzie przed nim nazirejczyk.)], R. Meir mówi: Zostaje nazirejczykiem. [Ponieważ przechodzi nazirejczyk przed nim, a ptaki są ofiarą nazirejczyka, który stał się nieczysty, jasne jest, że kiedy powiedział: „Przyniosę ptaki”, miał na myśli naziretyzm.] A mędrcy mówią: Nie stał się nazirejczyk. [Halacha jest zgodna z mędrcami. Nie jest nazirejczykiem, ale przyprowadza ptaki, aby wypełnić swój ślub].
Bartenura on Mishnah Nazir
כל כינויי נזירות – a word which is not the essence of the name is called a substituted word, like a person who calls his fellow by a nickname [Tractate Bava Metzia 58b].
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English Explanation of Mishnah Nazir
Introduction This mishnah is very similar to the first mishnah of nedarim, indeed the first line of our mishnah is quoted there. The mishnah discusses vow substitute formulas. People were afraid to mention the entire vow formula because of the awe they had in the power of a vow. Hence they used substitutes. The rabbis teach that substitutes are just as valid as the full formula. The mishnah continues to discuss other statements that make one into a nazir.
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Bartenura on Mishnah Nazir
האומר אהא – it is not a nickname but rather suggestions of nicknames, like a handle which the utensil is held by; such the vow is influenced by this language but our Mishnah is deficient and should be read as follows: all nicknames/substitute words for Naziriteship are like Naziriteship and all suggestions of Naziriteship are like Naziriteship. Which are the suggestions of Naziriteship? A person who says: “I will be [such]….,” “I will be handsome,” and which are the nicknames of Naziriteship? Nazik (a substitute for Nazir), Naziah, Paziah.
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English Explanation of Mishnah Nazir
All the substitutes for vows have the validity of vows. This is an introduction to the rest of the mishnah. One need not state the full nazirite formula in order to become a nazirite.
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Bartenura on Mishnah Nazir
האומר אהא – that he saw a Nazirite passing before him and said: “I will be,” even though he did not say, “I will be like this,” if he intended to be a Nazirite like him, behold this is a Nazirite and even though he did not utter with his lips like this.
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English Explanation of Mishnah Nazir
If one says, “I shall be [one]” he is a nazirite. According to the simple reading of this section, all one needs to say to become a nazirite is “I shall be”, with the direct object “a nazirite” understood. The Talmud says that in order for this to be a valid nazirite formula, he must state it while a nazir is walking by.
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Bartenura on Mishnah Nazir
אהא נוה – that he would grab hold of his hair and state, “I will be handsome,” implying that “I will be handsome with the growth of this hair,” and if he intended for this purpose, He is a Nazirite, and even though he did not specify that these and other similar suggestions of Naziriteship and they are like being a Nazirite.
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English Explanation of Mishnah Nazir
I shall be comely. Nazirites, who grew their hair long, were considered to be comely. Therefore, one who says “I shall be comely” has taken a nazirite vow.
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Bartenura on Mishnah Nazir
נזיק אזיח פזיח – the expressions of the [non-Jewish] nations that they call a Nazirite as such and their expressions are close to that of Israel and are called nicknames of Naziriteship.
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English Explanation of Mishnah Nazir
“A nazik”, “a naziah”, “a paziah”, he is a nazirite. These words all sound close enough to “nazir” that it is clear that by using them, the person intends to take a nazirite vow.
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Bartenura on Mishnah Nazir
הריני כזה – and he gesticulates/hints to the Nazirite that is opposite him.
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English Explanation of Mishnah Nazir
[If one says,] “Behold I shall be like this one,” or “Behold I shall curl [my hair]” or “Behold, I shall tend [my hair]” or “Behold, I shall grow my hair long,” he is a nazirite. The first statement “I shall be like this one” must have been made while a nazirite was walking by, as we explained in section two. The other statements, references to growing beautiful, long hair, are also references to becoming a nazir. As we can see, nazirites were distinguished by their growing their hair long.
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Bartenura on Mishnah Nazir
הריני מסלסל הריני מכלכל הריני כזה – and all of them specifically when he grabs hold of his hair and his intention is to Naziriteshiip.
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English Explanation of Mishnah Nazir
[If one says] “Behold, I shall [bring] birds [as offerings]” Rabbi Meir says he is a nazirite, but the sages say he is not a nazirite. A nazirite who became impure must bring two birds as sacrifices (Numbers 6:10). According to Rabbi Meir, if one says, “I shall bring bird offerings”, his intention is to make himself a nazirite. The Sages hold that he has not vowed a nazirite vow. However, he would have to bring two birds as offerings.
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Bartenura on Mishnah Nazir
מסלסל/he curls his hair (see Talmud Nazir 3a);
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Bartenura on Mishnah Nazir
מכלכל/grows a crown of hair, and its example is from she has a full growth of hair (around the puenda) [Talmud Niddah 52b], when the hair of [her] pudenda.
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Bartenura on Mishnah Nazir
הרי עלי צפרים – two turtle doves or two pigeons and they are the sacrifice of a Nazirite who has become ritually defiled and like the example of a Nazirite that passes before him.
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Bartenura on Mishnah Nazir
רבי מאיר אומר נזיר – since a Nazirite passes before him and birds are the sacrifice of a Nazirite that became ritually defiled, the words prove that when he says, “I pledge myself [to offer] birds,” he is speaking about Naziriteship.
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Bartenura on Mishnah Nazir
וחכמים אומרים אינו נזיר – and the Halakha is according to the Sages that he is not a Nazirite, but he brings the birds to complete his vow.
