(Если кто-то сказал: «Я буду нацистом при условии, что мне (разрешено) пить вино и я нечист к мертвым», он становится нацистом и запрещен во всем (это запрещено нацисту). [И в этом все согласны, потому что он тем самым ставит условие против того, что написано в Торе; и если кто-то ставит условие против того, что написано в Торе, его состояние является недействительным.] (Если кто-то сказал: «Я буду назореем», а затем сказал :) «Я знал, что было (такая вещь, как) Назиритизм, но я не знал, что нацисту было запрещено вино ", ему запрещено (пить вино). [Для вина, бритья и омертвения трупа, которые запрещены нацистам—если кто-то становится нацистом по отношению к одному из них, он является нацистом по отношению ко всем.] И Р. Шимон допускает это, [считая, что он не станет нацистом, если он не примет национализм по отношению ко всем.] (Если один сказал: «Я буду назореем», а потом сказал :) «Я знал, что назорейцу запрещено вино, но я думал, что мудрецы позволят мне его, потому что я не могу жить без вина» или «потому что я хороню» мертвый »(то есть это мое занятие), ему разрешено [это относится к классу« обетов принуждения », одного из четырех классов обетов, разрешенных мудрецами (Недарим 3: 1-4).] И Р. Шимон запрещает это, [считая, что четыре вида обетов, допускаемых мудрецами, требуют консультации мудреца (для их освобождения). Галаха не соответствует Р. Шимону в этих двух случаях в нашей Мишне.]
Bartenura on Mishnah Nazir
הרי זה נזיר – and he is prohibited with all of them, and in this, everyone admits because he made a condition against what is written in the Torah, and whomever makes a condition against [what] is written in the Torah, his condition is void.
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English Explanation of Mishnah Nazir
Introduction The first section of this mishnah deals with a person who tries to take upon himself a partial naziriteship. The second section deals with a person who vowed a nazirite vow but did not have full comprehension of the prohibitions involved.
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Bartenura on Mishnah Nazir
אבל איני יודע שהנזיר אסור ביין הרי זה אסור – for wine and shaving and defilement which are prohibited to a Nazirite, he who takes a Nazirite vow from one of them is a Nazirite with regard to all of them.
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English Explanation of Mishnah Nazir
[If one says,] “Behold, I am a nazirite, on condition that I can drink wine, or can have contact with the dead”, he becomes a nazirite, and all these things are forbidden him. This person makes a nazirite vow on condition that some of the prohibitions would not apply to him. There is a rule that a person may not make a condition against what is written in the Torah. Hence the condition is invalid and he is a full nazirite, forbidden to shave his hair, drink wine or have contact with the dead.
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Bartenura on Mishnah Nazir
רבי שמעון מתיר – as he holds that he is not a Nazirite until he takes a Nazirite vow regarding all of them.
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English Explanation of Mishnah Nazir
[If he says,] “I knew that there is such a thing as naziriteship but I did not know that a nazirite is forbidden to drink wine”, he is bound [to his vow]. Rabbi Shimon releases him. In this case, a person takes a nazirite vow and afterwards claims that he didn’t know that nazirites could not have wine. According to the Sages, his lack of knowledge does not exempt him and he is a full nazirite. Rabbi Shimon holds that he is not a nazirite because it was a mistaken vow. Alternatively, Rabbi Shimon holds that one is not a nazirite unless he accepts upon himself all of the minutiae of being a nazirite.
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Bartenura on Mishnah Nazir
או מפני שאני קובר מתים הרי זה מותר – these are vows of on conditions unavoidably unfulfilled (see also Tractate Nedarim, Chapter 3, Mishnah 1), and this is one of four vows that the Sages permitted.
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English Explanation of Mishnah Nazir
[If he says,] “I knew that a nazirite is forbidden to drink wine, but I imagined that the sages would give me permission, since I cannot do without wine”, or “since [my profession] is to bury the dead”, he is released. Rabbi Shimon binds him [to his vow]. In this case, when the person vowed he knew that wine and coming into contact with the dead were prohibited to a nazirites. Nevertheless, he thought that the sages would allow him to either drink because he can’t live without wine or bury the dead because that is his profession. The Sages consider his vow to be mistaken vow, and therefore he is released. Rabbi Shimon does not consider this a mistaken vow. Alternatively, Rabbi Shimon agrees that this was a mistaken vow, but holds that he must first ask to be released by a Sage.
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Bartenura on Mishnah Nazir
ורבי שמעון אוסר – that he holds that the four vows that the Sages permitted requires absolution by a scholar, but the Halakha is not according to Rabbi Shimon in these two segments of our Mishnah.
