Se ele raspou a oferta, e ela foi considerada imprópria [como quando seu sangue derramou, ou foi embora (seus arredores), ou se tornou impuro], o seu barbear é nulo [Desde que a oferta pela qual ele raspou se tornou imprópria, é como se bandidos o tivessem barbeado, sobre o que aprendemos acima que, segundo R. Eliezer, compensa sete dias e, de acordo com os rabinos, trinta.], e suas ofertas não lhe são creditadas [(as outras ofertas, que ele sacrificou após o barbear inválido.) Porque, desde que ele deve compensar (o naziritismo) até que seus cabelos voltem a crescer, é como se ele os sacrificasse antes do tempo deles.] Se ele se barbeava sobre uma oferta pelo pecado [(a "oferta") acima)], não (oferecido) por sua causa (lo lishmah), [e foi considerado impróprio (por uma oferta pelo pecado não por sua causa é imprópria). (Como devemos ser informados da diferença entre R. Shimon e os rabinos em relação à oferta queimada e pacífica, "oferta pelo pecado" também é ensinada)], e então ele trouxe suas ofertas por causa deles, seu barbear é nulo e suas ofertas não lhe são creditadas. Se ele raspou a oferta queimada ou sobre a oferta pacífica não por causa deles, e então ele trouxe suas ofertas por causa deles, o barbear é nulo e suas ofertas não são creditadas a ele. [Visto que eles não são creditados como a oferta pacífica e a oferta queimada de um nazirita, é como se fosse raspada sobre uma oferta queimada ou uma oferta pacífica de presentes.] R. Shimon diz: Essa oferta (não para por causa dele) não é creditado a ele, mas as outras ofertas são creditadas a ele. [R. Shimon sustenta que, se ele se barbeia sobre uma oferta queimada ou pacífica de presentes, ele atende ao requisito (de barbear). A halachá não está de acordo com R. Shimon.] E se ele se barbeou sobre os três [depois que todos eles foram sacrificados], e um deles foi considerado adequado (kasher) e os outros, impróprios, seu barbear é válido [de acordo com todos, viz. (6: 7): "E se ele fez a barba sobre qualquer um dos três, cumpriu o requisito".]] E traz as outras ofertas.
Bartenura on Mishnah Nazir
ונמצא פסול – as for example, if its blood was spilled or it left or was [ritually] defiled.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Nazir
אם גלח על שלשתן – after he offered all three (i.e., sin-offering, burnt-offering and peace offering),
Ask RabbiBookmarkShareCopy
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.
