R. Szimon b. Gamliel mówi: przyniósłby trzy bestie i nie określił. To, co nadawało się na ofiarę za grzech, było składane jako ofiara za grzech; na całopalenie jako całopalenie; na ofiarę pokoju, jako ofiarę pokoju. [Chociaż wszystkie oferty muszą być specjalnie wyznaczone przez właścicieli, tutaj nie było to konieczne. Kiedy bowiem powiedział: „To są za naziretyzm”, to tak jakby wyznaczył każdego z nich. Baranek bowiem nadaje się tylko na ofiarę za grzech; baranka tylko na całopalenie; i barana, tylko na ofiarę pokoju.] Brał włosy z głowy swego nazirytyzmu i wrzucał je pod kocioł [w którym gotowano ofiarę pokoju]. A gdyby ogolił się w prowincji [tj. , Jerozolima (poza Świątynią) (Chociaż jest napisane: „u wejścia (pethach) do Namiotu Spotkania”, nie należy tego brać dosłownie, ale rozumieć jako: „w czasie namiotu spotkania jest otwarty (patuach) "], nie rzuciłby go pod kocioł, [jest napisane (Lb 6:18):" I weźmie włosy z głowy swego naziretyzmu i włoży je do ognia "— ten, któremu brakuje tylko zabierania i umieszczania —wykluczyć tego, któremu brakuje wzięcia, wniesienia i umieszczenia pod kociołkiem]. Kiedy to ma zastosowanie? [że w Świątyni bierze włosy i rzuca je pod kocioł]? Z goleniem czystości. Ale goląc nieczystość, nie wrzucił go pod kocioł. [Nawet jeśli ogolił się w sanktuarium, nie wziął włosów i nie rzucił ich pod kocioł ofiary za winy i ofiary ptasiej za grzech, ponieważ umieszczenie włosów pod kociołkiem jest określone tylko w odniesieniu do czystego nazirejczyka]. R. Meir mówi: Wszyscy wrzucają to pod kocioł, [czysty nazirejczyk w świątyni i w prowincji, nieczysty nazirejczyk w świątyni], z wyjątkiem nieczystego (nazirejczyka) w samej prowincji [którego włosy są pogrzebane] . A halacha jest taka, że jedyną osobą, która wrzuca ją pod kocioł, jest czysty nazirejczyk, który ogolił się u wejścia do namiotu spotkania, zgodnie z micwą]. A jeśli wrzuci go do kociołka ofiary za grzech, spełni to wymaganie. [„Położy go na pierwszym, który jest pod ofiarą ofiary pokoju” zostało powiedziane tylko dla micwy (ale wymaganie można spełnić w inny sposób)].
Bartenura on Mishnah Nazir
ולא פירש – even though regarding all of the sacrifices, the owners have to specify their purposes (literally: call them by name), here (i.e., with the Nazirite), it is not necessary, for when he says: “ these are for my Naziriteship,” it is as if he designated their purpose for each and every one, for a ewe-lamb is not appropriate other than for a sin-offering and a lamb is for a burnt offering and a ram is for a sin-offering.
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English Explanation of Mishnah Nazir
Introduction
The first section of this mishnah teaches that although in general when bringing sacrifices, a person must specify which animal is for which sacrifice, the nazirite need not do so.
The second section of the mishnah teaches what a nazirite does with his hair once he has shaved it off.
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Bartenura on Mishnah Nazir
ומשלח תחת הדוד – where they cook in it the peace offering sacrifice.
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English Explanation of Mishnah Nazir
Rabban Shimon ben Gamaliel says: if he brought three animals without specifying [what they were for], the one suitable for a sin offering is sacrificed as a sin offering, for a burnt offering as a burnt offering, and for a well-being offering as a well-being offering. Generally speaking, when a nazirite brings his offerings he should state which is for a sin offering, which is for a burnt offering and which is for a well-being offering. However, since each offering is from a different type of animal, even if he did not do so, it is obvious which is for which. The female sheep is the sin offering, the male sheep is the burnt offering and the well being offering is a ram. These are all prescribed by Numbers 6:14.
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Bartenura on Mishnah Nazir
היה מגלח במדינה – in Jerusalem (as opposed of in Temple proper) , and even though it is written (Numbers 6:18): “at the entrance of the Tent of Meeting,” it is not exact, but rather to teach that he does not shave until the opening of the [Tent of Meeting] is open.
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English Explanation of Mishnah Nazir
He would then take the hair of his nazirite head and threw it under the cauldron. If he shaved in the province he [also] would throw it under the cauldron. Numbers 6:18 states, “The Nazirite shall then shave his consecrated hair, at the entrance of the Tent of Meeting, and take the locks of his consecrated hair and put them on the fire that is under the sacrifice of well-being.” Our mishnah adds that even if he shaved his hair in the province, which means in Jerusalem but outside the Temple, he still throws it under the cauldron.
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Bartenura on Mishnah Nazir
לא היה משלח תחת הדוד – as It is written (Numbers 6:18): “[The nazirite]…shall take the locks of his consecrated hair and put them on the fire [that is under the sacrifice of well-being].” He who is not wanting other than taking and placing, excluding the person who is wanting taking and bring and placing under the cauldron.”
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English Explanation of Mishnah Nazir
With regard to what was this said? With regard to shaving in ritual purity, whereas in shaving [after] ritual defilement he does not throw it under the cauldron. Rabbi Meir says: all [nazirites] throw it under the cauldron, except for the defiled nazirite [who shaved] in the provinces. According to the first opinion, he only throws his hair under the cauldron if he is shaving at the end of his naziriteship. He does not do so if he is shaving due to his having been ritually defiled. In contrast, Rabbi Meir holds that even when shaving due to defilement, he throws it under the cauldron. The only one who does not do so is the nazirite who shaved due to defilement outside of the Temple. According to another mishnah (Temurah 7:4), the hair of a nazirite is buried.
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Bartenura on Mishnah Nazir
במה דברים אמורים – that in the Temple, he (i.e., the Nazirite) takes the hair and casts it under the cauldron, with the shaving in a state of [ritual] purity,
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Bartenura on Mishnah Nazir
even if he shaved in the Temple, he does not take the hair and casts it under the cauldron of the guilt offering and the sin-offering of the fowl, for it is not written, ‘the placement of the hair under the cauldron, other than with a ritually pure Nazirite.
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Bartenura on Mishnah Nazir
הכל משלחין – the [ritually] pure Nazirite in the Temple or in the provinces except for an impure [Nazirite] who shaved in the provinces because his [cut] hair is buried. And the Jewish legal decision is that one does not cast [his hair] underneath the cauldron other than a [ritually] pure Nazirite who shaved at the entrance of the Tent of Meeting which was performed according to the ritual commandment. But if he cast [his hair] under the cauldron for a sin-offering, he has fulfilled [his obligation], it is not stated that which is underneath the sacrifice of the peace offering (verse 18), other than for the Mitzvah.
