(Jeśli ktoś powiedział :) „Będę Nazirejczykiem z chartzanim” (ziarenka winogron) l „z zagimu” (łuski winogron), „z golenia” lub „z nieczystości”, zostaje nazirejczykiem i wszystkie szczegóły nazirytyzmu. [Jeśli wspomina o którymkolwiek z nich, staje się nazirejczykiem, jakby powiedział: „Będę nazirejczykiem”, bez zastrzeżeń. A ponieważ na końcu Miszny naucza się, że nie wszystkie szczegóły naziretyzmu odnoszą się do wiecznego nazirejczyka (Nazir olam) i Shimshon Nazire, tutaj uczy się, że wszystkie szczegóły naziretyzmu odnoszą się do niego.] (Jeśli ktoś powiedział :) „Będę jak Szimszon”, jak syn Manoacha, „jak mąż Dalili”, „jak ten, który wyrwał drzwi Azzy”, „jak ten, któremu Filistyni wyłupili oczy , "staje się Shimshon Nazirejczykiem. Jaka jest różnica między wiecznym nazirejczykiem a Shimshon Nazirejczykiem?" [Naszej Miszny jest "brak", a to oznacza: "A jeśli ślubował zostać wiecznym nazirejczykiem, staje się wieczny nazyrejczyk. A jaka jest różnica między wiecznym nazirejczykiem a wiecznym nazirejczykiem z Shimshon? ”].—jeśli jego włosy stają się ciężkie, może je rozjaśniać brzytwą [co dwanaście miesięcy. Wywodzi się to z (na przykładzie) Avszaloma, który był wiecznym nazirejczykiem i o którym jest napisane (2 Samuela 14; 26)): „I to było na końcu Yamimów, które ogolił Yamim; ponieważ stał się dla niego ciężki i chciał go ogolić ”, a jest napisane w innym miejscu (Księga Kapłańska 25:29):„ Yamim ”(w kontekście:„ rok dni ”) będzie jego odkupieniem”]. bestie (w dniu, w którym go goli). A jeśli stanie się nieczysty, przyniesie ofiarę (jako zadośćuczynienie) za swoją nieczystość. Szimszon Nazirejczyk—jeśli jego włosy stają się ciężkie, nie może ich ulżyć, a jeśli stanie się nieczysty, nie przyniesie ofiary za nieczystość. [I może stać się nieczysty nawet ab initio, gdyż Szimszon stałby się nieczysty przez (kontakt z martwymi ciałami), służąc jako źródło (dla halacha). Co do naszej wiedzy: „jeśli stanie się nieczysty”, co oznacza „po fakcie”, ale nie ab initio— Ponieważ w pierwszej części Miszny nauczano o wiecznym nazyrecie: „a jeśli stanie się nieczysty”, jest to również nauczane na końcu, w odniesieniu do Szimszona Nazirejczyka: „i jeśli stanie się nieczysty”].
Bartenura on Mishnah Nazir
הריני נזיר מן החרצנים ומן הזגים – if he mentioned one of all of these, he is a Nazirite as if he said, “I have become a Nazirite,” unspecified. But because the it was necessary to teach at the end [of the Mishnah] that of an eternal/life-long Nazirite and a Nazirite [like]/in the status of Samson, all of the details of Naziriteship are not upon them, it teaches here that all of the details of Naziriteship are upon him.
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English Explanation of Mishnah Nazir
Introduction This first section of this mishnah teaches that if one accepts some of the prohibitions for which a nazirite is liable, he is obligated for all of the regulations. The second section deals with becoming a nazirite like Samson. The third section deals with the distinction between a nazirite like Samson and one who is a regular life-long nazirite.
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Bartenura on Mishnah Nazir
מה בין נזיר עולם וכו' – Our Mishnah is deficient and should be read as follows: and if he took a vow to become an eternal Nazirite, behold, he is an eternal Nazirite. And what is the difference between an eternal/ life-long Nazirite and a Nazirite [like/ in the status of Samson? A life-long Nazirite, if his hair became too heavy, he lightens it with a razor from one twelve-month period to another that we derive from Absalom, who was a life-long Nazirite, as it is written concerning him (II Samuel 14:26): “When he cut his hair – he had to have it cut every year, for tit grew too heavy for him,” and it is written there (Leviticus 25:29): “the redemption period shall be a year.”
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English Explanation of Mishnah Nazir
[If one says,] “Behold I am a nazir [to abstain] from grape seeds, or from grape skins, or from shaving, or from [contracting] ritual defilement,” he is a nazirite and all the regulations of naziriteship apply to him. There are three nazirite prohibitions: eating things that come from grapes, shaving/cutting hair, and contracting impurity. If one takes a vow of naziriteship but tries to limit his prohibitions to one of these things, the nazirite vow if valid and all of the prohibitions apply, not just those that he mentioned. The mishnah uses the example of grape seeds and skins since they are mentioned in Numbers 6:4.
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Bartenura on Mishnah Nazir
ואם נטמא טינו מביא קרבן טומאה – and even ab initio it is permissible to be defiled, for Samson would defile himself with the dead, and it is a well-known maxim, as it is taught, it he became ritually defiled, which implies indeed de-facto, but not ab initio, because the first clause [of the Mishnah] teaches concerning a life-long Nazirite – and if he became ritually defiled, the last clause [of the Mishnah] also [teaches] concerning a Nazirite in the status of Samson, “and if he became ritually defiled.”
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English Explanation of Mishnah Nazir
[If one says,] “Behold, I shall be like Samson”, “like the son of Manoah”, “like the husband of Delilah, or “like the one who uprooted the doors of Gaza,” or “like the one whose eyes the Philistines put out,” he is a nazirite like Samson. Samson, son of Manoah, husband of Delilah, who uprooted the doors of Gaza, and whose eyes were put out by the Philistines, was perhaps the most famous nazirite ever (see Judges 13). One who uses one of these aspects of Samson’s life to vow a nazirite vow is a nazirite like Samson.
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English Explanation of Mishnah Nazir
What difference is there between a nazirite like Samson and a life-nazirite? A life-nazirite if his hair becomes burdensome, he may thin it with a razor and then offer three animal sacrifices. If he should be ritually defiled, he must offer the sacrifice [prescribed] for defilement. The nazirite like Samson if his hair becomes burdensome, he may not thin it. And if he becomes ritually defiled, he does not offer the sacrifice [prescribed] for defilement. This section explains the differences between a nazirite like Samson and a regular life-nazirite. A person can become a life long nazirite if he says, “Behold I am a life-nazirite” or “ “Behold, I am a nazirite all my life.” According to the Talmud, Absalom, son of David, was a life-long Nazirite. This assumption is made because of Absalom’s long hair (II Samuel 14:26) which was also his eventual undoing (II Samuel 18:9). As we shall see in tomorrow’s mishnah, if a person vows a nazirite vow but does not stipulate for how long his naziriteship is to last, he is a nazirite for only thirty days. There are two differences between Samson-nazirites and life-nazirites. If a life-long Nazirite wishes to lighten his heavy hair he may do so. This is derived from Absalom who, once a year when his hair became too heavy, cut it (II Samuel 14:26). However, if he chooses to cut his hair, he must bring three sacrificial animals: one for a sin offering, one for a burnt offering and one for an offering of well-being (Numbers 6:14). If a life-long nazirite becomes impure, he must bring an offering made as a result of impurity, as is mandated in Numbers 6:10-12. In contrast, a Samson-nazirite may never cut his hair, because Samson never cut his hair. However, if he becomes impure he does not bring a sacrifice, just as Samson did not bring a sacrifice when he became impure (Judges 14:19).
