Jeśli ogolił ofiarę i okazało się, że jest ona niezdatna [jak wtedy, gdy jej krew się rozlała, albo opuściła (otoczenie), albo stała się nieczysty]], jego golenie jest nieważne. [Ponieważ ofiara, którą ogolił, stała się niezdatna, to tak, jakby go ogolili bandyci, o czym dowiedzieliśmy się powyżej, że według R. Eliezera potrwa to siedem dni, a według rabinów trzydzieści.], a jego ofiary nie są mu przypisywane [(inne ofiary, że złożył ofiarę po goleniu się kaleką.) Ponieważ bowiem musi zadośćuczynić (naziretyzmowi), aż odrosną mu włosy, to tak, jakby złożył je w ofierze przed ich czasem.] Gdyby ogolił ofiarę za grzech [(„ofiara”, powyżej)], a nie (ofiarowany) ze względu na niego (lo liszmah), [i okazało się, że jest on nieodpowiedni (ponieważ ofiara za grzech nie ze względu na nią jest nieodpowiednia). (Ponieważ musimy być poinformowani o różnicy między R. Szymon i rabini w odniesieniu do całopaleń i ofiar pojednania, naucza się także „ofiary za grzech”)], a potem przyniósł swoje ofiary za nich, jego golenie jest nieważne, a jego ofiary nie są mu przypisywane. Jeśli zgolił ofiarę całopalenia lub ofiarę pojednania nie ze względu na nich, a potem przyniósł swoje ofiary za nich, jego golenie jest nieważne, a jego ofiary nie zostaną mu przypisane. [Albowiem ponieważ nie są oni uznawani za ofiarę pokoju i całopalenie nazirejczyka, to jest tak, jakby ogolono dar całopalenia lub dar ofiarny pokoju]. R. Szimon mówi: Ofiara ta (nie za ze względu na to) nie jest mu przypisywana, ale inne ofiary są mu przypisywane. [R. Szymon utrzymuje, że jeśli goli ofiarę całopalną lub ofiarę pokoju, spełnia wymóg (golenia). Halacha nie jest zgodna z R. Szimonem.] A jeśli ogolił wszystkich trzech [po tym, jak wszyscy zostali złożeni w ofierze] i jeden z nich okazał się być w dobrej kondycji (kaser), a inni niezdolni, jego golenie jest ważne [według wszystkich, a mianowicie. (6: 7): „A jeśli ogolił (któregokolwiek) z trzech, spełnił wymaganie”], a inne ofiary przynosi.
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.
