json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Nazir/English/merged.json

{
    "title": "Bartenura on Mishnah Nazir",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Nazir",
    "text": [
        [
            [
                "כל כינויי נזירות – a word which is not the essence of the name is called a substituted word, like a person who calls his fellow by a nickname [Tractate Bava Metzia 58b].",
                "האומר אהא – it is not a nickname but rather suggestions of nicknames, like a handle which the utensil is held by; such the vow is influenced by this language but our Mishnah is deficient and should be read as follows: all nicknames/substitute words for Naziriteship are like Naziriteship and all suggestions of Naziriteship are like Naziriteship. Which are the suggestions of Naziriteship? A person who says: “I will be [such]….,” “I will be handsome,” and which are the nicknames of Naziriteship? Nazik (a substitute for Nazir), Naziah, Paziah.",
                "האומר אהא – that he saw a Nazirite passing before him and said: “I will be,” even though he did not say, “I will be like this,” if he intended to be a Nazirite like him, behold this is a Nazirite and even though he did not utter with his lips like this.",
                "אהא נוה – that he would grab hold of his hair and state, “I will be handsome,” implying that “I will be handsome with the growth of this hair,” and if he intended for this purpose, He is a Nazirite, and even though he did not specify that these and other similar suggestions of Naziriteship and they are like being a Nazirite.",
                "נזיק אזיח פזיח – the expressions of the [non-Jewish] nations that they call a Nazirite as such and their expressions are close to that of Israel and are called nicknames of Naziriteship.",
                "הריני כזה – and he gesticulates/hints to the Nazirite that is opposite him.",
                "הריני מסלסל הריני מכלכל הריני כזה – and all of them specifically when he grabs hold of his hair and his intention is to Naziriteshiip. ",
                "מסלסל/he curls his hair (see Talmud Nazir 3a); ",
                "מכלכל/grows a crown of hair, and its example is from she has a full growth of hair (around the puenda) [Talmud Niddah 52b], when the hair of [her] pudenda.",
                "הרי עלי צפרים – two turtle doves or two pigeons and they are the sacrifice of a Nazirite who has become ritually defiled and like the example of a Nazirite that passes before him.",
                "רבי מאיר אומר נזיר – since a Nazirite passes before him and birds are the sacrifice of a Nazirite that became ritually defiled, the words prove that when he says, “I pledge myself [to offer] birds,” he is speaking about Naziriteship.",
                "וחכמים אומרים אינו נזיר – and the Halakha is according to the Sages that he is not a Nazirite, but he brings the birds to complete his vow."
            ],
            [
                "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.",
                "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.”",
                "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.”"
            ],
            [
                "סתם נזירות שלשים יום – as it is written (Numbers 6:5): “it shall remain consecrated [until the completion of his term as a nazirite of the LORD].” [The word] \"יהיה\"/it shall remain – in Gematria is thirty. From here, they relied to state that there is no Naziriteship less than thirty days.",
                "הריני נזיר אחת גדולה – whether he said: “I will be a Nazirite for a long period of time,” or whether he said, “I will be a Nazirite for a short period of time,” or whether he said I will be a Nazir from now until [as long as it takes to get to[ the end of the world,” he practices Naziriteship for thirty days. And “from now until the end of the world,” as he states, this is what it implies: upon me this Naziriteship was long as if it from now until [as long as it takes to get to] the end of the world.",
                "ה:ג הריני נזיר ויום אחד הריני נזיר אחת ומחצה הרי זה נזיר שתים – and this is its explanation: He said: I will be a Nazirite and one day, since he said, “I will be a Nazirite,” he accepted upon himself one [period of] Naziriteship and when he said more, “and one day,” behold, there is here another [period] of Naziriteship. For there is no Naziriteship less than thirty days, and similarly, also, when he said, “I will be a Nazirite and an additional hour” or “I will be a Nazirite, one has here two [periods] of Naziriteship where it is impossible to be a Nazirite for one hour or one-half of a [period of] Naziriteship that will not be a Naziiteship of thirty days, and because of this, he is a Nazirite for two [periods], and he shaes at the end of thirty days and then observes another [period] of Naziriteship.",
                "הריני נזיר ל' יום ושעה אחת הרי זה נזיר ל' ואחד יום שאין נזירות לשעות – as it states (Numbers 6:5): “Throughout the term of his vow as nazirite” and he is as if he had said, “thirty one days,” and we don’t say that one hour that he stated is a [period of] Naziiteship of its own, for since one is able to combine it with the number of thirty that he mentioned first."
            ],
            [
                "הריני נזיר כשער ראשי – or like the dust of the earth. וכעפר הארץ וכו' ה\"ז נזיר עולם – but not a real life-long Nazirite, for if he was a life-long Nazirite, he would shave once in twelve months but this one shaves once in thirty days for since his Naziriteship depends upon empty words as if he made the vow in the number of his Naziriteships like the hairs in his head or like the dust of the earth, which is not the case for a life-long Nazirite where he did not divide his Naziriteships but rather did them all in one [period] of Naziriteship.",
                "רבי אומר אין זה מגלח לשלשים יום – for since he said: “I will be a Nazirite” – all of it is one [period] of Naziriteship and he does not shave other than every twelve months like a life-long Nazirite, and which one shaves every thirty days? The one who says, “Naziriteship will be upon me like the hairs of y head, for then it proves that his Naziriteships are interrupted, he accepted upon himself like the number of hairs on his head, but the Halakha is not according to Rabbi [Judah the Prince]."
            ],
            [
                "אם אמר אחת גדולה נדרתי – One [period of] Naziriteship I accepted and it appeared to me as large as jugful, he is a Nazirite for thirty days. ",
                "But if he said, “my vow is unspecified and I did not have in my heart other than how the Sages will judge my language,” this is a Nazirite for all of his days, and he shaves every twelve months."
            ],
            [
                "הריני נזיר מכאן ועד מקום פלוני – he took hold of it on the road in order to go to that place, but if he did not take hold of it to go to that place, he is made like someone who says, “from here until [as long as it takes to go to] the end of the world and he is a Nazirite for thirty days, whether the place was near or it was far and even if was a distance of several years for he didn’t intend other than one long-period of Naziriteship."
            ],
            [
                "מונה נזירו כמנין ימות השנה – three hundred and sixty five [periods] of Naziriteship like the number of days of the solar year.",
                "אמר רבי יהודה מעשר היה כיון שהשלים מת – Rabbi Yehuda had the tradition that Rabbi [Judah the Prince] disputed the first Tanna/Teacher [of the Mishnah] and stated that the individual who states “Behold I am a Nazirite like the number of days of the solar year – is a life-long Nazirite.” And he brought the episode to prove that he is not a life-long Nazirite for this was the case, and when he completed [his Nazirite vow] he died, and regarding completion [of a term], the [notion of] a life-long Nazirite does not belong , but rather a real case would count his Naziritieships, and such is the Halakha."
            ]
        ],
        [
            [
                "הריני נזיר מן הגרוגרות ומן הדבילה ב\"ש אומרים נזיר – since the School of Shammai holds that a person does not utter his words for no purpose (i.e., he must have meant something – see Talmud Arakhin 5a) and when he said, “I will be a Nazirite,” he said it with the intention that he will be a Nazirite, and when he retracted and said, “from the dry figs and from the cakes of pressed figs,” he retracted for he needed to retract, and even as much time as needed for an utterance, he would not be able to retract, they held that something dedicated to the Temple by error is called sanctified, and no question or retraction belongs to it. And the same law applies regarding a Nazirite, as it is written concerning him (Numbers 6:5): “it shall remain consecrated,” therefore, he is a Naziite. But the School of Hillel holds that since he did not make the vow in the manner of those who vow, he is not a Nazirite, for there is no Naziriteship from dry figs and from the cakes of pressed figs.",
                "אמר רבי יהודה אף כשאמרו ב\"ש לא אמרו אלא באומר הרי עלי קרבן – for the Schools of Shammai and Hillel did not dispute that with regard to Naziriteship, that he was not Nazirite, they did not dispute other than with someone who says in my heart that the dry figs are to me as a Korban/sacrifice. The School of Shammai holds that this was a vow from eating dry figs and the School of Hillel holds that this was not a vow."
            ],
            [
                "אמר אמרה פרה זו הריני נזירה אם אומדת אני – he whose cow was lying down [under a burden] and it does not want to stand up and he said, “this cow thinks that she will not stand,” and she says in her heart, “I will be a Nazirite if I stand,” And I say, “I will be a Nazirite from her if she doesn’t stand,” and similarly, a locked door that cannot be opened and he says, “this door thinks I will not open it,” and it states, “I will be a Nazirite if it opens by me,” and I state: “I will be a Nazirite from it if it will not open,” and afterwards, the cow stands up on its own or that others raise it, but he did not raise it.” And similarly, the door opens on its own, or another comes and opens it and he did not open it.",
                "בש\"א הרי זה נזיר – for they follow their own reasoning as they (i.e., the School of Shammai), state that one who takes a vow from dry figs and from cake pressed figs that he is a Nazirite, even though there is no Naziriteship from dried figs and from cake pressed figs, so also, even though there is no Naziriteship from a cow and from a door, he is a Nazirite, and even though the cow stood and/or the door opened, it was not it was not his intention other than he would raise it or open it by himself.",
                "וב\"ה אומרים – to the words of the School of Shammai. For us, even if it (i.e., the cow) did not stand up at all, he would not be a Nazirite, for he mad ae a vow that is not in the manner of those who make vows, for there is no Naziriteship from a cow or from a door, but according to you, who say that a person does not utter words without a purpose for when he stated, “I will be a Nazirite,” it is with the intention that he will be a Nazirite that he stated it, however, they agree with us, at least, where she (i.e., the cow) stood on her own or others raised her up, that he is not a Nazirite, for he did not say other than if she will not stand, and behold, she stood.",
                "א\"ר יהודה וכו' – The School of Shammai did not disagree with the School of Hillel regarding the matter of Naziriteship for he is not a Nazirite. They did not disagree other than when he says: “in my heart it was that this animal should be a sacrifice at the time that I stated that I will be a Nazirite from her if she will not stand.” For the School of Shammai holds that since he did not make her stand, it should be a sacrifice, and the School of Hillel holds that since it (i.e., the animal) stood, it is not a sacrifice."
            ],
            [
                "מעשה באשה אחת וכו' – Our Mishnah is deficient and should be read as follows: if he was drunk and said, “I am a Nazirite from it,” he is not a Nazirite, for it was not his intention other than to prohibit to himself that particular cup alone. And just as they did not bring him another cup, he said, “I am a Nazirite,” and there is an episode about one woman who said, “I am drunk, etc.”"
            ],
            [
                "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.",
                "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.",
                "רבי שמעון מתיר – as he holds that he is not a Nazirite until he takes a Nazirite vow regarding all of them.",
                "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.",
                "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."
            ],
            [
                "הריני נזיר ועלי לגלח נזיר – he accepted upon himself Naziriteship and furthermore, accepted upon himself to bring [hair] sacrifices for another Nazirite, and his friend also came and he stated the same thing.",
                "אם היו פקחים – each one exempts his fellow with his [hair] sacrifices and even though that at the time that he took the first vow to shave a Nazirite, the second [person] was not yet a Nazirite."
            ],
            [
                "[זה מגלח נזיר שלם] וזה מגלח נזיר שלם דברן ר\"מ – Rabbi Meir according to his method of reasoning that he holds that the first language takes effect and when he says, “I pledge myself to bring the [hair] offering,” a full [hair] offering is mentioned, and when he mentions after that, one-half of the Nazirite hair-offering, it is not within his powers to retract, even as much time as is needed for an utterance (e.g., a greeting). But the Rabbis hold that if he vowed and they opened with him, it is like a person who said, “half of the sacrifices of the Nazirite are upon me, for he is not liable other than for half of the [hair] sacrifices of the Nazirite, and the Halakha is according to the Sages."
            ],
            [
                "ונולד לו בן הרי זה נזיר – for in the language of humans one is not called a son other than a male, and not a female nor a child bearing unclear sexual traits or a child bearing the sexual traits of both sexes. A child is called even a daughter/female or a child bearing unclear sexual traits or a child bearing the sexual traits of both sexes."
            ],
            [
                "הפילה אשתו – and he did not know if he was a living being or aborted/non-viable birth.",
                "אינו נזיר – our Mishnah is [according to] Rabbi Yehuda who said that a person does not place down his soul on a doubt and if he states “when I will have a child,” he is speaking about a definitive child.",
                "רבי שמעון אומר יאמר אם היה בן קיימא וכו' – Rabbi Shimon holds hat a doubtful Naziriteship is judged stringently; therefore, he must be a Nazirite from doubt and makes a condition and states that if he is a viable fetus, I am a Naziritie out of obligation, and if not, I am a Nazirite out of free-choice, and he shaves and brings his [hair] sacrifices at the end of the thirty day period. But without the condition, he would not be able to bring the sacrifice from doubt, but the Halakha is not according to Rabbi Shimon.",
                "חזרה וילדה הרי זה נזיר – for he did not practice Naziriteship on account of the non-viable birth/abortion. But now that she gave birth to a living child, the Nazirite [vow] takes effect and according to Rabbi Shimon, he must retract and make the condition for perhaps the first child was a viable child."
            ],
            [
                "הריני נזיר ונזיר לכשיהיה לו בן – whomever had accepted upon himself a [period of] Naziriteship, and additionally accepted upon himself another Naziriteship when he has for himself a son.",
                "משלים את שלו – first and he shaves and brings his [hair] offering and afterwards counts that [Nazirite period] for [the birth of] his son.",
                "הריני נזיר כשיהיה לי בן ונזיר – he accepted upon himself first the Naziriteship for [the birth of] his son,",
                "and he began to count his own, and afterwards, his son was born to him prior to his completing thirty days.",
                "מניח את שלו ומונה את של בנו – for since he accepted upon himself the Naziriteship for [the birth of] his son first, immediately when his son was born to him, he needs to set aside his own and to count [the Naziriteship] of his son’s and afterwards, he completes his own."
            ],
            [
                "עד שבעים לא הפסיד כלום – when he interrupts his Naziriteship and counts the Naziriteship for his son, and he shaves and returns and completes his own [for the completion] of his Naziriteship from the seventy that he had already counted until the one-hundred that he had vowed, they are thirty days that are found between shaving [his hair] of the Naziriteship of his son to the shaving of the completion of his Naziriteship which are thirty days, he does not lose anything. But if he counted more than seventy days before he began the Naziriteship for his son and he came to interrupt his own Naziriteship in order to begin the Naziriteship of his son, when he shaves on the Naziriteship of his son and he comes to complete his own Naziriteship until the one hundred days that he had vowed. If it was found that there were less than thirty days between shaving on his son’s Naziriteship and the shaving for his own Naziriteship, and it is impossible that there would be between each shaving less than thirty days, it is found that he loses all of those days that he counted above the seventy."
            ]
        ],
        [
            [
                "מי שאמר הריני נזיר מגלח יום שלשים ואחד – for an unspecified Naziriteship is thirty days.",
                "ואם גלח יום שלשים יצא – for part of a day is considered an entire day.",
                "הריני נזיר שלשים יום אם גלח יום ל' לא יצא – for since he specified thirty complete days as stated."
            ],
            [
                "ואם גלח יום שששים חסר א' יצא – that the thirtieth day of the first Naziriteship counts [both] to here and to there and since the thirtieth day of the first [Naziriteship] is counted also from the second Naziriteship, it is found that the thirty days of the second [Naziriteship] cease with sixty [days] minus one."
            ],
            [
                "נמצא יום שלשים סתר את הכל – for he was defiled in the midst of the days of his Naziriteship, and we don’t say that the thirtieth day counts both for here (i.e., the first Naziriteship) and there (i.e., the second Naziriteship), since part of a day is considered a complete day, but rather, when he shaved and brought his [hair] sacrifices on that day.",
                "ר\"א אומר אינו סותר אלא שבעה – for he holds that we say that part of a day is considered as a whole day and it is as if he became defiled after fulfilling [his Naziriteship], and defilement after fulfilling [his Naziriteship] according to Rabbi Eliezer does not lose anything other than seven [days].",
                "הריני נזיר שלשים יום נטמא יום ל' סתר את הכל – whether according to Rabbi Eliezer or according to the Rabbis, for since he said, “I am a Nazirite for thirty days,” everyone agrees that we require thirty complete days, and we don’t say in this that part of a day is considered a whole day. And Rabbi Eliezer who holds that a person (i.e., a Nazirite who is defiled on the fulfilling [the vow] exactly, loses only the thirtieth day and does not lose it all, we derive it from a Biblical verse, as it is written (Numbers 6:13): “This is the ritual of the nazirite: On the day that his term as Nazirite is completed.” If he is defiled on the day of completion, give him the Torah of Naziriteship, meaning to say an unspecified period of Naziriteship is thirty days; here that he said: “I am a Nazirite for thirty days,” and he was defiled on the thirtieth day which is the day of completion, since he lost all thirty, he lost everything. But the Rabbis also who dispute that of Rabbi Eliezer and state that someone who is defiled on the day of completion has lost everything and even if he counted a few days here, for when he said, “I am a Nazirite for thirty days and was defiled on the day of completion, since he also lost the thirtieth day, he lost everything; therefore, whether according to Rabbi Eliezer or according to the Rabbis, he lost everything, and in everything where Rabbi Eliezer and the Sages dispute, the Halakha is according to the Sages."
            ],
            [
                "הריני נזיר מאה יום נטמא יום מאה סתר את הכל – The Rabbis, according to their reasoning, that state that if he was defiled on the day of completion, it is as if he was defiled within his time [of the vow], and loses everything.",
                "ר\"א אומר אינו סותר אלא ל' – for he (i.e., Rabbi Eliezer) holds that if he was defiled on the day of completion, he only loses thirty [days].",
                "נטמא יום מאה ואחד – according to the Rabbis, he loses thirty [days], for they decreed that the one-hundred and first day which is the day of shaving, is on account of the one hundredth day. But nevertheless, they were not more stringent than him to make it like the one hundredth day which is the day of completion on which he would lose everything, and they decreed that he would lose only an unspecified Naziriteship which is only thirty days.",
                "ור\"א אומר אינו סותר אלא שבעה – and he goes according to his reasoning that even on the thirtieth day, he did not decree when a person says, “I am a Nazirite for an unspecified time.”"
            ],
            [
                "ואינו מביא קרבן טומאה – for as it is written a sacrifice for defilement, it is written for a pure Nazirite who was defiled; nevertheless, if he was warned about it, he is liable for whipping.",
                "יצא ונכנס עולין לו מן המנין – and he brings a sacrifice of defilement; but our Mishnah is explained in the Gemara (Tractate Nazir 19a) as follows: if he left the cemetery and sprinkled on the third and seventh days and immersed [in the Mikveh] and became purified from his defilement and he began to count the days of his Naziritieship, even though he went back and entered afterwards into the cemetery, they count for him from the number those days which he counted after he purified, for since his purification interrupted whether [we are dealing with] the first days that he was a Nazirite and he is in the cemetery, or whether [we are dealing with] the latter days and even though he returned and entered the cemetery, the defilement of the cemetery do not cause him to lose the number of the days that were counted while in a state of purity, for the Nazirite does not lose other the twelve days defilements that are mentioned regarding it. And that which is stated furthermore, and he brings a sacrifice of defilement, this is how it should be stated: if he was defiled again with one of the defilements that the Nazirite shaves and brings the sacrifice of defilement and he loses [those days].",
                "ר\"א אומר לא בו ביום – meaning to say, if on that selfsame day that he immersed [in a Mikveh] and became pure, on that same day he became defiled with one of the defilements that [causes] the Nazirite to shave, he does not lose that same day, as it is written (Numbers 6:12): “The previous period shall be void [since his consecrated hair was defiled],” the defilement does not cause him to lose until he will have two days of Naziriteship counted and the same law applies with a Nazirite in general who was defiled on the first day of the count of his Naziriteship, for the defilement does not cause him loss of the that day, but rather completes for him the number of the days of his Naziriteship, and the Halakha is according to Rabbi Eliezer."
            ],
            [
                "והשלים את נזירותו ואח\"כ בא לארץ – for Naziriteship is not practiced other than in the Land [of Israel] because of the Levitical uncleanness of the heathen countries, and whomever made the vow of Naziriteship outside the land [of Israel] we obligate him to ascend to the Land of Israel and practice there his Naziriteship.",
                "נזיר בתחלה – he is required to observe in the Land of Israel according to the number of the days that he vowed for his Naziriteship and the days that he observed outside the Land [of Israel] is as if he had not observed his Naziriteship at all.",
                "אמר ר\"י לא היתה נזיה אלא ארבע עשרה שנה – Rabbi Yehuda holds like Rabbi Eliezer wo stated above in our chapter [in Mishnah 4], that [a Nazirite] who became defiled on the day of completion, does not lose other than thirty days, and because of this, it is stated, that Queen Helena who became defiled at the end of fourteen years which on the day of completion, she did not lose everything and was not required to count another seven years, but rather, only thirty days, and because it was not a complete year, it did not count in the total, and this same law applies as if he said, that she was not a Nazirite other than for fourteen years and thirty days."
            ],
            [
                "אלו מעידים שנדר שתים – two [periods of] Naziriteship and those [witnesses] testify that he took a vow for five [periods of] Naziriteship; at the same time that you state that he took a vow for two [Naziriteships], wwe testify that he took a vow of five Naziriteships, and he states that he did not take a vow at all.",
                "",
                "בש\"א נחלקה העדות – since they contradict each other, their words are voided, and there isn’t any testimony at all.",
                "וב\"ה אומר יש בכלל חמש שתים – and he will be a Nazirite for two years."
            ]
        ],
        [
            [
                "מי שאמר הריני נזיר. כולם נזירים – and he who caused each one of them to be seized within the time that is needed for an utterance by his fellow incidentally while the student greets his teacher, which is in order that he can say, “peace be upon you, my teacher [and rabbi].”",
                "פי כפיו כו' – and he that would say, “my mouth is like his mouth [concerning abstention] from wine and my hair is like his hair from being sheared.",
                "ושמע בעלה ואמר ואני אינו יכול להפר – for he already fulfilled her vow when he said: “and I [too],” but if his wife made a vow to be a Nazirite and another person heard it and said, “and I [also],” and afterwards her husband annulled it, it is not annulled for this one who said, “an I [also],” for the husband cannot abrogate a vow from its essence like a Sage."
            ],
            [
                "הריני נזיר ואת ואמרה אמן מיפר את שלה – and exactly when he said it to her in the language of a question, meaning to say, “and you, what do you say? Will you become a Nazirite like me or not?” Then he is enabled to annul [her vow], but if he said, “I am becoming a Nazirite, and you,” as a statement (i.e., not as a question), and she answered, “Amen,” he is not able to annul her vow for it exists for her."
            ],
            [
                "והיתה שותה יין ומיטמאה למתים – and afterwards, her husband annulled her vow, ",
                "she receives forty stripes on account of the fact that she transgressed prior to his annulling her vow.",
                "תספוג מכת מרדות – from the words of the Scribes, and the whipping for rebelliousness/disobedience that are mentioned in every place are according to what the eyes of the judge see, and according to the needs of the hour and especially the sin that she has already committed, but regarding positive commandments such as “make a Sukkah” or “don’t make it,” “take a Lulav [and Etrog]” or he doesn’t take it,” we whip him until he does it, or until his soul departs."
            ],
            [
                "ואם שלה – such as the example that another person gave her [an animal] as a gift on the condition that her husband does not have control over them since usufruct (i.e., part of the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) and mort-main (i.e., wife’s estate held by her husband, which, in the case of her death or divorce, he must restore “in specie, being responsible with all his landed property for loss or deterioration) are mortgaged to her husband.",
                "חטאת תמות – we wait for it until it dies.",
                "ונאכלין ליום אחד – like he peace offerings of the Nazirite which are not eaten other than during the day and night.",
                "ואין טעונין לחם – for all peace offerings of a Nazirite require bread, and this is the case, for since the husband annulled her vow, these peace offerings do not require [a] bread [offering] (unlike the of offering of a Nazirite).",
                "והיו לה מעות סתומים – that she had set undesignated coins for the sacrifices of a Nazirite, and she did not designate the 0 these for a sin-offering, and these for a burnt offering and these for a peace offering.",
                "יפלו לנדבה – to the chests in the Temple where they would cast the rest of the monies as a free-will [to",
                "לא נהנין ולא מועלין – ab ignition it is prohibited to benefit from them and if he benefited, he is not liable to bring a sacrifice of religious sacrilege that is mentioned regarding whomever benefits from that which is dedicated [to the Temple]."
            ],
            [
                "נזרק עליה אחד מן הדמים אינו יכול להפר – for after the blood is tossed [for her], she is able to drink wine and become defiled to the dead, and there is no longer a vow of self-affliction.",
                "רבי עקיבא אומר אפילו נשחטה עליה אחת מכל הבהמות אינו יכול להפר – because of the loss of holy things.",
                "תגלחת טומאה יפר – they need to return and to count a [period of] Naziriteship of purity and he can say that he doesn’t want a disgraceful wife, meaning to say, afflicted and prevented from drinking wine.",
                "אף בתגלחת הטהרה יפר – in order that she doesn’t have to disgrace herself with shaving, for shaving for a woman is disgraceful, but the first Tanna/teacher holds that shaving is not disgraceful, for she can make a wig. But the Halakha is not according to Rabbi Akiva nor according to Rabbi [Judah the Prince]."
            ],
            [
                "האיש מדיר את בנו בנזיר – when he is a minor until he reveals two [pubic] hairs (i.e., attains adulthood) after he will be thirteen years and one day old, and all of the laws of Naziriteship are upon hm and his father brings his sacrifices and if he becomes defiled he brings a sacrifice of defilement and that one (i.e., his father) imposes a vow upon him when he says to him: “you will be a Nazirite,” or “so-and-so my son is a Nazirite, and no one will be able to prevent it, neither his son nor the relatives, and this matter is Halakha from the authority of the received Tradition.",
                "כיצד גלח או שגלחוהו קרובים – How shall the father act regarding the sacrifices at the time when the son shaved and he did not accept the Naziriteship or that his relatives shaved him, or that he protested or that the relatives protested on his behalf, that the Naziriteship is void, and especially when he protested, or the relatives protested immediately. But if he began to observe his Naziriteship, or accepted upon himself the Naziriteship, he further is not able to protest, neither him nor his relatives."
            ],
            [
                "האיש מגלח על נזירות וביו ואין האשה מגלחת על נזירות אביה – and even if she is the daughter who inherits, and this matter is a Halakha from the authority of the received Tradition.",
                "אמר רבי יוסי הרי אלו יפלו לנדבה וכו' – but the Halakha is not according to Rabbi Yosi, but rather, whether his father died and he (i.e., the son) said: “I am a Nazirite on the condition that I will shave on [account of] the monies of his father whether both he and his father were Nazirites and his father died, he shaves on behalf of the Naziriteship of his father and if there were many sons and one of them anticipated and shaved for the Naziriteship of his father, he benefits/is worthy."
            ]
        ],
        [
            [
                "בית שמאי אומרים הקדש טעות הקדש – for we derive it from the exchange of one sacrificial animal for another, which is, even by mistake/error, as it is written (Leviticus 27:10): “the thing vowed and its substitute shall be holy,” and we expound/interpret it to include something done inadvertently like something done willfully.",
                "וב\"ה אומרים אינו הקדש – that we don’t learn the beginning of consecration is a matter that does not come from the power of consecration from the exchange of one sacrificial animal for another, which is the end of consecration which comes from the power of another thing that was consecrated."
            ],
            [
                "דינר זהב– the first segment of the Mishnah comes to teach us with something that has attained the holiness of the object but here (i.e., in the latter segment of the Mishnah) it comes to teach us with something that has sanctified the holiness of the money."
            ],
            [
                "מי שנדר בנזיר – in a language that resembled it for him that he was not a Nazirite.",
                "ונשאל לחכם – and who said to him that there is something in that this language formulation of the language of Naziriteship, and he was not careful from drinking wine,",
                "מונה משעה שנדר – and we don’t fine him that he transgressed and drank wine, even though, from doubt, it is prohibited, he should have separated himself until he would seek and ask a Sage.",
                "נשאל לחכם והתירו – who said to him that there is nothing in this language of the language of Naziriteship.",
                "תצא ותרעה בעדר – for setting aside [an animal] by error is a vain talk but it should become non-holy and in this, the School of Shammai agrees for since he is not a Nazirite when he states that it [i.e., the animal] should go for the sacrifices of the Nazirite, and he didn’t say anything, like a person who is not liable for a sin-offering and states: “behold, this is for my sin-offering.”",
                "אי אתם מודים בזה שהוא הקדש טעות – and what is the difference from the beginning of the chapter (i.e., Mishnah 1), when you (i.e., the School of Shammai) stated that [an act of] consecration done in error is binding [i.e., consecrated]?",
                "אמרו להם בית שמאי – they were not anxious to respond t them the essence of their reasoning, but they spoke to them in accordance with their own words “from the ninth and the eleventh that they consecrated in error and we extend the scope/include from (Leviticus 27:32): “All tithes of he herd or flock – [of all that passes under the shepherd’s staff, every tenth one – shall be holy to the LORD].”",
                "אמרו להם ב\"ה לא השבט קדשו – to be read [as a question – in astonishment], meaning to say, the decree of the Biblical verse is that the ninth and the eleventh which are near the tenth, the staff sanctifies them, if he called them “the tenth,” and we do not derive from this merely that an act of consecration made in error is consecrated, for were it not for this reason because of an act of consecration made in error, if so, then even the eighty and the twelfth also [would be included], but rather because the Biblical verse that sanctified the tenth, etc., and it is the decree of the Biblical verse (that the tenth one, approximately, would be sanctified) and we don’t derive anything from this."
            ],
            [
                "מי שנדר בנזיר – and at the time that he took the vow [of becoming a Nazirite], he had the animals [for the sacrifice] and with the knowledge/intention that it was for this purpose he made the vow that he would offer up his sacrifices from those animals, and he went and found that they had been stolen and on account of this, regretted that he took the vow of becoming a Nazirite.",
                "אם עד שלא נגנבו בהמותיו נדר, הרי זה נזיר – and a Sage should not absolve him through this opening for retracting a vow (i.e., suggesting reasons which, if known at the time, would have prevented the person from making the vow), for it was a novel incident changing the aspects of a vow and eventually nullifies it, and we don’t open with a novel incident.",
                "ואם לאחר שנגנבו נדר – and he stated: “had I known that they would be stolen, I would not have made this vow, this is an opening that the Sage could annul.",
                "וזו טעות טעה נחום הנדי כשעלו נזירים מן הגולה ומצאו בהה\"ק חרב – and they made the vow prior to the Temple’s destruction and he (i.e., the Sage) released them and the Sages said to him that it was a novel incident changing the aspects of a vow, and eventually nullifying it, and we don’t open with a novel incident, and the Halakha is according to the Sages."
            ],
            [
                "הריני נזיר שזה איש פלוני – “if this [person] who is walking towards me is so-and-so, I am a Nazirite,” and the second [person] says, “if this [person walking towards me] is not so-and-so, I am not a Nazirite.",
                "כולם נזירים – and even those whose words were not confirmed/fulfilled, for just as a consecration done in error is a consecration, so also, Naziriteship [vowed] in error is Naziriteship (in accordance with the words of Bet Shammai as found in Tractate Nazir, Chapter 5, Mishnah 1).",
                "ר\"ט אומר אין אחד מהם נזיר – for Rabbi Tarphon holds that there is no Naziriteship other than for a distinct and solemn specification of a vow (without a doubt – see Tosefta Nazirut, Chapter 3, Halakha 18 and Talmud Nazir 34a in the words of Rabbi Yehuda quoting Rabbi Tarphon), meaning to say, that it is clear and known to him at the time of his vow that he will be a Nazirite and all of these [examples mentioned in our Mishnah], it was not known to him at the time of his vow that it will be according to his declaration, and the Halakha is not according to Rabbi Tarphon."
            ],
            [
                "הרתיע לאחוריו – the person who had come towards them was startled and moved backward and it was not known who it was.",
                "אינו נזיר – not a single one of them is a Nazirite, for no one protested for himself regarding a doubt, and his intention was at the time of the vow that if the matter did not come to clarity, that his words would not be worth anything.",
                "ר' שמעון אומר כו' – Rabbi Shimon, according to his reasoning, who said that a doubtful case of Naziriteship is [dealt with] stringently and what is their remedy, for it is impossible o bring a sacrifice out of doubt, but rather, each person needs to make a condition and state that if it is not according to his statement, he should be a Nazirite out of free will, but the Halakha is not according to Rabbi Shimon."
            ],
            [
                "ראה את הכוי six people who saw the bearded dear or antelope/Koy and one of them said: “Behold, I am a Nazirite if this is a beast of chase,” and the second said: “Behold, I am a Nazirite if it is not a beast of chase,” and the third said: “Behold, I am a Nazirite if it is of the genus of cattle,” and the fourth said: “Behold, I am a Nazirite if it is not of the genus of a cattle,” and the fifth said: “Behold, I am a Nazirite if this is a beast of chase and a genus of cattle,” and the sixth said: “Behold, I am a Nazirite if this is neither a beast of chase or of the genus of cattle,” and three others came in a general way and one of them said to those other six: “Behold, I am a Nazirite if one of you is a Nazirite,” and the second said: “Behold, I am a Nazirite if none of you are a Nazirite,” and the third said: “Behold, I am a Nazirite if all of you are Nazirites,” all of them are Nazirites – the first six and the latter three. According to the School of Shammai, they are definitive Nazirites, for a Naziriteship in error is a Nazirite. But according to the School of Hillel, they are doubtful Nazirites because the bearded dear or antelope/Koy is doubtfully of the genus of cattle and doubtfully a beast of chase and doubtfully a creature of its own."
            ]
        ],
        [
            [
                "שלשה מינים אסורין בנזיר הטומאה – as it is written (Numbers 6:5): “no razor shall touch his head.”",
                "",
                "",
                "והיוצא מן הגפן – as for example, moist/fresh and dry grapes, the exterior and interior [of grapes] combine to make olive’s bulk to be flogged for them [by violating consumption of these things].",
                "אינו חייב עד שיאכל מן הענבים כזית – and the same law applies regarding the measure for drinking up to an olive’s bulk for since it is written (Numbers 6:3): “nor eat fresh or dried,” we derive from it – just as “eating” is up to an olive’s bulk, so also, “drinking” is up to an olive’s bulk.",
                "משנה ראשונה עד שישתה רביעית יין – but the earlier version of the Mishnah is the opposite as we learn that we derive “eating” from “drinking” for the measure of ‘drinking” for a Nazirite [that is prohibited] is a Revi’it/one-quarter of a LOG (i.e., a LOG equals the volume of six eggs or a bottom of two fingers by two with the height of one and five-sixth of a finger) that we derive from [the analogy of] (Leviticus 10:9): “Drink no wine or other intoxicant, [you and your sons] שכר\\שכר (Numbers 6:3): “he shall not drink vinegar of wine or of any other intoxicant,” from the Temple (see Leviticus 10:9 above). And just as the measurement of the prohibition of “drinking,” is one-quarter of a LOG, so also, the measurement of [prohibited] eating is one-quarter of a LOG.”",
                "אפילו שרה פתו ביין ויש בה כדי לצרף כזית חייב – for Rabbi Akiva holds that the measurement of prohibition for a Nazirite whether in regard to “eating,” or “drinking,” is [the equivalent] of an olive’s bulk [collectively], and the permitted combines with that which is prohibited to complete up to the [obligated] measure, but the Halakha is not according to Rabbi Akiva."
            ],
            [
                "עד שיאכלו שני חרצנים וזגן – as it is written (Numbers 6:4): “he may not eat anything that is obtained from the grapevine, even seeds or skin,” and the least amount of חרצנים/exteriors is two, and they each have one זג/interior [of grapes], but the Halakha is not according to Rabbi Eleazar ben Azariah, but rather, one who eats from the exterior and/or the interior is not flogged until he eats from them [in total] an olive’s bulk.",
                "רבי יוסי אומר שלא תטעה – Rabbi Yossi would give a sign that one shouldn’t err.",
                "זוג של בהמה – for the exterior is called a זוג/exterior."
            ],
            [
                "סתם נזירות שלשים יום – even though it (i.e., the Mishnah) taught this above (Tractate Nazir, Chapter 1, Mishnah 3), because it was necessary to teach the concluding [fragment] of, “if he shaved or if robbers/thugs forcibly shaved him, he loses thirty days,” the Tanna/teacher repeated it (i.e., the teaching) here.",
                "סותר שלשים יום – meaning to say, he loses thirty days until he will have thirty-days’ growth of hair, when he can shave the shearing of the commandment (for concluding the minimal amount of Naziriteship).",
                "או שספסף כל שהוא – if he uprooted and removed even one hair, he is liable, as it is written (Numbers 6:5): “a razor shall not touch [his head],” to include all removals.",
                "חופף – he rubs with his hand.",
                "מפספס – with his nails or with a utensil, and as long as he doesn’t intend to remove anything, for a thing that is not intended is permissible.",
                "אבל לא סורק – with a comb for it is an unavoidable result of an act which is forbidden, even though if he removes one hair, he is flogged, nevertheless, he doesn’t lose thirty days until he shaves the majority of his hair with a razor or with scissors at the side root of [his] hair.",
                "לא יחוף באדמה – a species from the kinds of earth that removes the hair that is also an unavoidable result of an act and the Halakha is according to Rabbi Yishmael."
            ],
            [
                "נזיר שהיה שותה יין כל היום – and no one other than one, warned him.",
                "אל תשתה אל תשתה – that they warned him between each drink."
            ],
            [
                "שהטומאה והתגלחת סותרים – as it written regarding ritual impurity (Numbers 6:12): “the previous period shall be void,” and shaving loses thirty days for we require (Numbers 6:5): “the hair of his head being left to grow untrimmed,” and there is no untrimmed growing that is less than thirty days.",
                "שהיוצא מן הגפן לא הותר מכללו – as for example, to drink wine for a Mitzvah/commandment, as we say (Numbers 6:3): “he shall abstain from wine and any other intoxicant,” forbidding wine for a Mitzvah, like wine that is consumed optionally.",
                "טומאה ותגלחת הותרו מכללן – defilement for the corpse with no one to bury it, [In which case, the Nazir is absolutely required to bury the corpse], as it is written (Numbers 6:7): “Even if his father or mother, [or his brother or sister should die, he must not defile himself for them].” For his father and/or mother, he does not defile himself, but he defiles himself for a corpse with no one to bury it. And shaving for a Nazirite who is a leper, the positive commandment of (Leviticus 14:8): “[The one to be cleansed shall wash his clothes,] shave off all his hair, [and bathe in water; then he shall be clean],” comes and overrides the negative commandment of (Numbers 6:5): “no razor shall touch his head.”"
            ],
            [
                "מגלח בשביעי ומביא קרבן בשמיני – as It is written (Numbers 6:9-10): “[If a person dies suddenly near him, defiling his consecrated hair,] he shall shave his head on the day he becomes clean; he shall shave it on the seventh day. On the eighth day he shall bring two turtledoves or two pigeons [to the priest, at the entrance of the Tent of Meeting],” and a lamb for a guilt offering (see verse 12).",
                "מה בין זה למצורע – as it is written in the portion of the leper in the second shaving (Leviticus 14:9-10): “On the seventh day he shall shave off he shall shave off all his hair…,” on the eighth day he shall take [two male lambs without blemish, one ewe lamb in its first year without blemish].” And we hold with regard to a leper, that if he shaves on the eighth day, he brings the sacrifice on the ninth [day].",
                "אמר לו שזה טהרתו תלויה בימיו – For a Nazirite, his [ritual] purification is dependent upon sparkling on the third [day] and on the seventh [day] and ritual immersion’; therefore, since he became pure on the seventh day, even though he had not shaved until the eighth day, he bring his sacrifices on that selfsame day.",
                "אבל מצורע טהרתו תלויה בתגלחתו – as it is written (Leviticus 14:9): “on the seventh day he shall shave off all his hair” and afterwards it is written (ibid.): “and bathe his body in water; [then he shall be clean],” but if he immersed prior to shaving, the immersion does not count for him; therefore, if he shaved on the eighth day, he yet requires [ritual] immersion at sunset, therefore, he cannot bring his sacrifices until the ninth [day], and the Halakha is according to Rabbi Akiva."
            ],
            [
                "שחט את השלמים ומגלח עליהם – as it is written regarding the Nazirite (Numbers 6:18 – though this verse is not exactly as found in the commentary – which is not found in this chapter): “The Nazirite shall then shave his consecrated hair at the entrance of the Tent of Meeting,” and we expound upon this verse, that he shall shave his head over the sacrifice that is written regarding it at the entrance of the Tent of Meeting, which is the peace offering, as it is written concerning them (Leviticus 3:2): “and slaughter it at the entrance of the Tent of Meeting.”",
                "שחטאת קודמת בכל מקום – [the sin offering precedes] the burnt offering and the peace offering, and it is the law that he may shave after the first [sacrifice], but the Halakha is according to Rabbi Yehuda that he shaves on the peace offering."
            ],
            [
                "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.",
                "ומשלח תחת הדוד – where they cook in it the peace offering sacrifice.",
                "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.",
                "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.”",
                "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, ",
                "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.",
                "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."
            ],
            [
                "ואח\"כ הותר הנזיר לשתות יין – as it is written (Numbers 6:20): “after that the nazirite may drink wine,” after all of the actions.",
                "ר\"ש אומר כו' – It is written here, “after that the nazirite may drink wine” (Numbers 6:20) and it is written there (Numbers 6:19): “after he has shaved his consecrated hair.” Just as there, it is after the action of an individual, also here, it is after the action of an individual. For we have learned, that since one of the bloods [from the three sacrifices] is sprinkled upon him, it is permitted to drink wine and to become defiled to the dead, and such is the Halakha."
            ],
            [
                "ונמצא פסול – as for example, if its blood was spilled or it left or was [ritually] defiled.",
                "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.",
                "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.",
                "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.",
                "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.",
                "אם גלח על שלשתן – after he offered all three (i.e., sin-offering, burnt-offering and peace offering), ",
                "",
                "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."
            ],
            [
                "ר\"א אומר סותר את הכל – he doesn’t lose all of the days as is stated, but loses all of the sacrifices, and Rabbi Eliezer, according to his reasoning, who stated that the Nazirite is not permitted to drink wine [at this point], but rather, after all of the deeds [together], after the bringing of all of the sacrifices. And when he became defiled prior to bringing all of them, it is as if he became defiled in the morning prior to offering in the name of any of them, and it is that this sacrifice that he offered is as if he had brought them while being filled.",
                "וחכמים אומרים יביא שאר קרבנותיו ויטהר – an explanation: that when he will become [ritually] pure, and that sacrifice which he brought in purity, he should not go back and bring it. Our Rabbis, according to their reasoning who stated that after the single action, it is permitted to drink wine and it is permitted to shave/cut his hair. Therefore, prior to his becoming defiled, it was appropriate to shave/cut his hair and not lose that sacrifice, but the other sacrifices that he offered, from when he became defiled certainly he loses, for the Biblical verse is strict that all of the Nazirite sacrifices should be offered in [ritual] purity.",
                "מרים התרמודית – She was from Tarmod, and the Halakha is according to the Sages."
            ]
        ],
        [
            [
                "כהן גדול ונזיר אינן מטמאין לקרוביהן – as it is written in the Torah portion of Emor (Leviticus 21:11 – “He shall not defile himself even for his father or mother.”) and the Torah portion of Naso (Numbers 6:7: “Even if his father or mother, or his brother or sister should die, he must not defile himself for them, since hair set apart for his God is upon his head.”)",
                "היו מהלכים בדרך – not specifically regarding the High Priest do they dispute (i.e., Rabbi Eliezer and the Sages), for the same law applies regarding the common priest, they also dispute, and it is one reason."
            ],
            [
                "על המת – even though it is not [a] complete [body] but rather that it has most of the human frame/skeleton which are two legs and one thigh, or the majority of number of limbs which are one-hundred and twenty-five limbs (out of two-hundred and forty-eight), even if there isn’t among them one quarter of a Kab (a measure of capacity, one-sixth of a Se’ah) which defiles in a tent, and a Nazirite shaves his hair upon [this contact]. But if the dead body lacks [both] the majority of number [of limbs] and the majority of the skeletal frame, the Naziite doesn’t shave on his being overshadowed [by the dead person] until it would have among the bones one-half of a Kab.",
                "ועל כזית נצל – a thin secretion that comes out from the dead body like something moist that comes from the moldering of the flesh.",
                "מלא תרוד רקב – a spoonful from the dust of the rottenness (i.e., a mass of earth from a grave containing parts of a decayed human body) of a dead body. But the rottenness does not defile other than when the dead person was buried naked in an ark of marble or something like this, for there is no other rottenness there other than from the body of the dead person. And the dead person was buried completely whole where there was no limb from it missing.",
                "תרוד – a large spoon that holds a handful [of dust from the decaying body].",
                "על השדרה – even if there isn’t any flesh at all.",
                "וכן על עצם הגולגולת – of the head, even if there is no flesh in it.",
                "ועל אבר מן החי ועל אבר מן המת שיש עליהם בשר כראוי – everything for the limb ad been attached to a living person, he would be able to raise up the web of new flesh or skin on a healing wound as appropriate through the same flesh which it is called, as appropriate, and it is less than an olive’s bulk.",
                "ועל חצי קב עצמות – and even though a quarter of a Kab of bones defiles in a tent, there is a usage dating from Moses as delivered from Sinai (a traditional interpretation of a written law) that a Nazirite does not shave/cut off his hair other than on one-half of a Kab, and similarly on one-half of a LOG of blood (a LOG equals the volume of six eggs), and even though one-quarter of a Kab defiles, in a tent, the Nazirite does not shave other than one-half of a LOG.",
                "ועל עצם כשעורה על מגעו ועל משאו – but not regarding his tent, for the bone that is a barley-bulk does not defile in a tent.",
                "סותר את הקודמים – as it is written (Numbers 6:12): “The previous period shall be void,[since his consecrated hair was defiled].”",
                "עד שיטהר – that he would immerse and sunset would pass after he would be sprinkled on the third and seventh days."
            ],
            [
                "אבל הסככות – a tree that has branches separated one from the other, and here is an olive’s bulk from the dead underneath one of hem and the Nazirite passed by and it is not known whether he passed under the branch/foliage that formed a tent/spread itself over a corpse (see also Tractate Ohalot, Chapter 3, Mishnah 1).",
                "והפרעות – stones or trees that protrude/project from the wall and defilement is underneath one of them.",
                "ובית הפרס – a field in which a grave was ploughed up and makes an area of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave which is one hundred cubits which is its measurement, as the plough carries the bones.",
                "וארץ העמים – that the Sages decreed [ritual] defilement on the land of the [foreign] nations.",
                "גולל – the cover of the coffin.",
                "דופק – the coffin itself that the covering buttresses it.",
                "ורביעית דם – even on carrying it or coming in contact with it, the Nazirite does not shave/cut his hair.",
                "ואהל ורובע עצמות – if he overshadowed on a quarter-of-a-Kab of bones of a dead person, he does not shave/cut his hair until he overshadows over one-half-a-Kab, but on contact with it and/or carrying of a quarter-Kab [of bones] he shaves/cuts his hair, and even if they are decaying and there doesn’t remain of them bone of a full barley’s bulk.",
                "וכלים הנוגעים במת – which defile like the dead person himself, and he who touches them is defiled for a period of seven days.",
                "וימי נזרו – the days of the passing of final judgement on a leper (after probationary enclosure – see Leviticus, chapter 13).",
                "וימי ספירו – after he has become purified from his leprosy, as it is written (Leviticus 14:8): “but he must remain outside his tent seven days.”",
                "על אלו אין הנזיר מגלח – on all of these of our Mishnah.",
                "ומזה בשלישי ושביעי – But it does not refer to the days of his counting or to the days his completion, for the sprinkling on the third day and on the seventh day do not belong to them.",
                "ואינו סותר את הקודמין ומתחיל ומונה מיד – all of these that we stated do not count to the days of Naziriteship and he would become [ritually] pure after he sprinkles on the third and seventh days. If he was defiled through defilement with the dead, and after he completes the days of his completion [of his being shut out and purified from his being a leper] if he was leprous, he completes his Naziriteship on the number of days that he counted that he counted prior to becoming defiled, and does not bring a sacrifice for defilement.",
                "באמת אמרו ימי זהב וזבה – all the days of their defilement and the days of their counting of seven clean days ",
                "and the days of the leper’s being locked up for trial, and it is stated regarding it (Leviticus 13:50 – the wrong chapter is listed in the Hebrew edition of the Bartenura commentary): “[and the priest after examining the affection,] shall isolate the affected article for seven days,” they count towards the number of days of his Naziriteship, and it is not necessary to state that they don’t lose the prior days."
            ],
            [
                "חייבין עליה על ביאת מקדש – if he was defiled by the same defilement and entered into the Temple, or he at Holy Things prior to his purifying from his defilement, he is liable for extirpation for it if it was done willfully, or if it was done inadvertently, a sliding-scale offering (where the financial situation of the sinner is taken into account in determining the nature of the sin-offering that he brings).",
                "לא תהא זו קלה מן השרץ – that they are liable for it for entering into the Temple , as it is written in Leviticus (Chapter 5, Verse 2 – the chapter is not the one indicated by the Bartenura commentary: “or the carcass of an unclean creeping thing – [and the fact has escaped him, and then, being unclean, he realizes his guilt].” But the matter of Rabbi Meir does not apply, for contact with and/or carrying of a barley-corn’s bulk of a bone which is the more lenient, which does not defile in a tent [through overshadowing], the Nazirite shaves/cuts his hair for it, as it is taught in our Mishnah (Tractate Nazir, Chapter 7, Mishnah 3), and a quarter-Kab of blood which is more stringent which does defile in a tent [through overshadowing), the Nazirite does not shave for it.",
                "אין דנין כאן ק\"ו – for we do not deduce an argument from minor to major (i.e., from the lesser to the greater) on a matter which is a Halakha transmitted to Moses from Sinai since the a barley-corn’s bulk of a bone is not written in the Torah, but it is a Halakha, and we don’t deduce an argument from minor to major from Halakha, whether they are the words of Rabbi Eliezer or whether they are the words of Rabbi Yehoshua who stated it, but rather, this what they stated is the Halakha."
            ]
        ],
        [
            [
                "שני נזירים שאמר להם אחד כו' – and they are silent for if they contradict, he is not believed, for one witness in a place where they contradict him is not believed, and our Mishnah speaks as for example that this person, the witness was not with them. But rather, he said, “I saw from afar defilement that was cast between them, that if the witness was with them in their place, it would be a case of uncertainty concerning ritual impurity in the public domain. And uncertain ritual purity in the public domain, in its uncertain state is [spiritually] pure, for uncertainty concerning ritual impurity we derive from the Sotah (i.e., the woman who is suspected of infidelity by her husband), as it is written regarding her (Numbers 5:13): “and she keeps secret the fact that she has defiled herself [without being forced, and there was no witness against her], and they were not other than her, and the person who engaged in sexual relations with her, and her uncertain state is seen as defiled. But whenever that they are more than two [people], even within the house, her uncertain state is seen as pure, and this is like uncertainty regarding ritual impurity in the public domain. Therefore, one must say that the witness was not with them in their place at the time of the uncertainty regarding ritual impurity.",
                "וסופרים ל' יום – as for example when both made the vow of Naziriteship together and they took a vow of an undefined period of Naziriteship (i.e., thirty days). And the same law applies if both of them had taken a vow together and delineated their period of Naziriteship for a limited period, for after they had brought the sacrifice for defilement and the sacrifice of purity, they return and count the limited time period for their Naziriteship, and they set aside the sacrifice of spiritual purity.",
                "וקרבן טומאה ספק – the sin-offering of fowl that comes for uncertain defilement and is not eaten.",
                "אלא מביא חטאת עוף – for an uncertain defilement of Naziriteship. And he doesn’t bring the guilt-offering according to the Rabbis who state above that he brought his sin offering and did not bring his guilt-offering, he counts [his period of Naziriteship].",
                "נמצא זה מביא קרבנותיו לחצאים – if he is a pure Nazirite, for the first burnt-offering was obligatory and now, he is offering the sin – offering and the peace-offering.",
                "אבל הודו חכמים לבן זומא – and they did not take into consideration on one who brings his sacrifices in bits and pieces, and the Halakha is according to Ben Zoma."
            ],
            [
                "נזיר שהוא טמא בספק ומוחלט בספק – uncertain if he had been defiled by contact with the dead and uncertain if he was a declared leper.",
                "אוכל בקדשים אחר ששים יום – but not before then, for someone who is uncertain leper, he or a witness that brings his atonement is forbidden to eat Holy Things but because of being an uncertain impure Nazirite, he is not forbidden from eating Holy Things, for he is not called someone lacking atonement who is forbidden to eat Holy Things other than a person whose defilement comes out upon him from his body. How so? He took the Nazirite [vow] for thirty days, and on the first day, there occurred to him an uncertain defilement through contact with the dead and uncertain leprosy He sprinkles and repeats it and immerses and is purified from his defilement from contact with the dead, as if he came to shave/cut his hair according to the law of an impure Nazirite, or according to the law of a leper who became healed. But, he is not able to shave/cut his hair until the thirty days from the day that he took the vow of Nazirite, lest he is a pure Nazirite, and he is forbidden to shave until the fulfillment of the days of his Naziriteship and until he brings his sacrifices, and after thirty days, he shaves the uncertain shaving of leper. Uncertain shaving of defilement of a Nazirite and uncertainty shaving of someone pure, and he brings two birds according to the law of the shaving for a declared leper. And the sin offering of a fowl that comes on the uncertainty, because of the uncertainty of his being a defiled Nazirite, and the burnt offering of an animal because of his uncertain status as a pure Nazirite, and even though he doesn’t bring the rest of the sacrifices of someone who is a pure person who has shaved, we state that if he shaved on one of the three sacrifices, he has fulfilled his religious duty. And he makes a condition upon it that if he is not a pure Nazirite, that the burnt offering will be a free-will donation, and the law of a declared leper that requires two shavings – one after the completion of his declaration when he became healed from his leprosy. And one after the days of his counting, after he counted seven days from the first shaving, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all of his hair – [of head, beard and eyebrows].”But the one who is an uncertain Nazirite is not able to shave. Therefore, he must wait thirty days of uncertain pure Naziriteship and then he takes a shave of uncertainty for the days of his counting of the leper and the uncertainty of a pure Naziriteship. And he brings a burnt offering of cattle of uncertain Naziriteship in order to shave on the sacrifices and make a condition upon it. And on the day after his shaving, he brings the sacrifice of the leper to permit Holy Things to him. And he brings the sin offering of fowl for the sin-offering of cattle does not come on that which is uncertain. And he doesn’t bring the guilt offering. For the guilt offering does not prevent him from eating Holy Things, and it is found that after sixty [days], he eats Holy Things, for then he brings his atonement of the uncertainty of being declared, but he is still forbidden to drink wine and to defile himself through contact with the dead for perhaps he was a declared leper. But the shaving for a leper does not count for him, neither for the shaving of a pure Nazirite, nor for the shaving of an impure Nazirite, and he still needs two shavings: one for the impure Nazirite and one for the pure Nazirite. And if he was a declared leper, all what he counted for the days of his Naziriteship do not count for him. For the days of his declared [leprosy] and the days of his counting do not count for him. And he needs to count another thirty days and after thirty days, he shaves from being an uncertain impure Nazirite and an uncertain pure Nazirite. And he brings the sin-offering of fowl on being an uncertain impure Nazirite and the burnt offering of cattle for being an uncertain pure Nazirite, in order that he can shave on the sacrifice and makes a condition upon it. But he is still prohibited to drink wine or to defile himself through contact with the dead. For perhaps he was a declared leper and therefore, the first two shavings did not count for him for the sake of his Naziriteship, not for defilement nor for purity, for perhaps he was an impure Nazirite. And the third shaving is the shaving of defilement. Therefore, he is required to count another thirty days of pure Naziriteship, and he brings the sacrifice of a pure Nazirite and makes the condition, and afterwards is permitted to drink wine and to become defiled through contact with the dead. And similarly, if he took a vow of Naziriteship for a year, and something happened to him at the beginning of his year of uncertain defilement through contact with the dead, and uncertain leprosy, he counts a full year and shaves the shaving of uncertain defilement and uncertain purity and uncertain leprosy, ad counts a second year and shaves and brings his atonement and eats Holy Things [if he is a Kohen] and counts another two years prior to his drinking wine and defiling himself through contact with the dead."
            ]
        ],
        [
            [
                "הגוים אין להם נזירות – even though that heathens sacrifice offerings for vows and free-will donations like Israelites, if he took the vow of becoming a Nazirite, the laws of the Nazirite vow do not apply to him and he is permitted to drink wine and defile himself through contact with the dead, as it is written at the beginning of the portion of the Nazirite (Numbers 6:2): “Speak to the Israelites.” Israelites take the vow of becoming a Nazirite; heathens do not take the vow of becoming a Nazirite.",
                "שהוא כופה את עבדו – h forces him (i.e. his slave) to drink wine and to become defiled through contact with the dead against his will.",
                "ואינו כופה את אשתו – against her will and in other vows which have affliction of the soul or being idle from work, the master cannot force the slave , but rather they are idle from them on their own, as it is written (Numbers 30:2): “[or takes an oath] imposing an obligation on himself;” he whose soul is acquired by him, excluding a slave whose soul is no acquired by him and similarly all of the oaths that a slave took whether they have an affliction of the soul or whether they don’t have an affliction of the soul or his master must force him for on their own they are idle, for he has no domain to himself, but vows which lack affliction of the soul nor have idleness from work to his master, the slave is obligated to fulfill them and his master is not able to force him upon them to cancel them.",
                "מיפר נדרי שאתו ואינו מיפר נדרו עבדו – if he is satisfied/reconciled with the vow that his wife made after he nullified it, and he wants that she should fulfill it, she is not obligated to fulfill it after he has nullified it one time, and if he forces his slave to transgress his vow and afterwards he wants to have him fulfill it, the slave is obligated to fulfill it.",
                "הפר לעבדו יצא לחירות משלים נזירותו – not specifically voided, but rather, forced his slave to drink wine and/or to defile himself through contact with the dead, and afterwards, the slave went free, the [now-former] slave is obligated to complete his Naziriteship after he went out to freedom. And Maimonides explained if he annulled his slave, he goes out to freedom, for a person who says to his slave, “it is annulled for you,” the master’s privilege over the slave rebounds from him (i.e., has no legal effect) and the slaves goes out to freedom on account of this but he must complete his Naziriteship, but my heart hesitates at this explanation.",
                "עבד מכנגד פניו – [a slave] who fled from his master after he took the vow of Naziriteship.",
                "ר\"מ אומר לא ישתה יין – in order that he will suffer and return to his master who will force him to violate his vow and he will be permitted to drink wine.",
                "ור' יוסי אומר ישתה – that he will not get sick and die for he will eventually return to his master and his master will search for him and return him, and it is found that it is as if he is in the domain of his master."
            ],
            [
                "נזיר שגלח – he brought his sacrifices and cut his hair/shaved upon them and afterwards it became known to him that he had become ritually unclean/impure during his days of Naziriteship.",
                "אם טומאה ידועה – an impurity that it was possible that it was known such as the case of it was not the grave in the depth (i.e., a covered – up uncleanness discovered – In the Jerusalem Talmud Nazir 57f, it is asked? What is a grave of the depth? A corpse buried in stubble, straw, earth, or pebbles, but if buried in water, it does not make a grave of the depth – i.e., it does not make unclean that which was above it before discovery; or, a grave that nobody remembers to have existed).",
                "סותר – and he returns and counts another [period] of Naziriteship.",
                "טומאת התהום אינו סותר – if it became known to him that in the place that he passed was defilement in the depth, but it is a defilement that no one recognizes it even to the end of the world, even though he certainly was ritually impure, he does not lose [the days he had already counted], for such is the Halakha concerning a Nazirite.",
                "אם עד שלא גלח – a shearing in purity even if he had already brought his sacrifices, for since it became known to him prior to his shaving/cutting his hair.",
                "בין כך ובין כך – whether it is a known defilement whether it is a defilement of the depth, he loses [the days that he had counted in fulfillment of his Nazirite vow] for it is derived that defilement of the depth does not cause loss [of the period counted in fulfillment of his Nazirite vow] specifically after his shaving/cutting his hair in spiritual purity.",
                "כיצד – the law of defilement of the depth.",
                "ירד לטבול במערה – for he was defiled through the defilement of an unclean reptile, or another defilement of a similar nature which is not from a dead person, and he went down to immerse from his defilement, and it was found [there] an olive’s bulk from a dead person floating on the face of the water and it is uncertain/doubtful whether he became defiled through it or he was not defiled, he is impure, but we hold that an uncertain/doubtful defilement floating on top of the water is pure, but these words regard the defilement of an unclean reptile. But regarding the defilement through contact with the dead, he is impure, and if this uncertainty/doubt was known to him after he had cut his hair/shaved, he is impure, for this is known defilement, for since he was in a place where it was possible that people would see him. And that which it (i.e., the Mishnah) took [linguistically] that he went down to immerse, it is something remarkable that is being taught to us, for even though that a person who immerses from his defilement to ritual purity is warned from all things that defile, even so, he is defiled.",
                "נמצא משוקע בקרקע המערה – in the place that he immersed and he has certainly become defiled. If it became known to him after he shaved/cut his hair, he is pure, and he doesn’t lose [any of the time of his vow as a Nazirite] for this is the defilement of the depth which was in a place where it was not known to any person.",
                "ירד להקר טהור – even though he went down to cool off and chill himself, but he did not go down to immerse in order that he would be careful from defilement, even so, he is ritually pure, if he was not defiled through contact with the dead, but if he did go down to purify himself from defilement from contact with the dead, and he immersed in a cave where the dead was embedded in it and he completed his Naziriteship, or was a person who was defiled by contact with the dead that had immersed, and afterwards accepted upon himself Naziriteship, he is defiled and loses [the period that he had fulfilled of his Nazirite vow] for something presumed impure is impure and something presumed pure is pure.",
                "שרגלים לדבר – meaning to say, there is a rationale and principle to the matter to state that one does not derive a Halakha for defilement in a depth, which for a Nazirite is pure, other than when he was a Nazirites who was presumed to be pure, and when he was presumed to be impure."
            ],
            [
                "המוציא מת מתחלה – it was not known that there were was a grave there, that is what we said in the Gemara (Tractate Nazir 65a): “he who finds and not that it was accessible, ” and furthermore, we derive from the language of our Mishnah that someone died, but not that he was killed.",
                "מושכב – and not that he was sitting.",
                "כדרכו – and not that his head was placed between his thighs, for all of these, we suspect of them that they are heathens, for it is not the manner of Israelites to bury their dead in such a manner.",
                "נוטלו ואת תפושתו – it is permissible to remove him from there and to bury him in another place, and he must take from the dirt of the grave with him which is pressed by the body in the grave (and which is considered “the dead man’s property”) which is all the crushed, loose earth that is below him and he digs in virgin ground three fingers as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for it is not necessary to state “from Egypt,” but rather this is what he said: from the dust of Egypt take my people.”",
                "מצא שלשה אם יש בין זה לזה מד' אמות עד שמנה – meaning to say from the first grave until the third [grave], there Is not less than four cubits and no more than eight [cubits].",
                "הרי זו שכונת קברות – and it is recognized that for the sake of burial they were placed there and it is forbidden to remove them, and even one dead person, if it was known that for the sake of burial they were placed there, it is forbidden to remove it, other than that with one or two we leave undecided that they were not buried there other than temporarily and that it was their intention to remove them, but with three, it is proved that this is a special place for burials. And the length of the cave, its manner is to be six [cubits] and four [cubits] wide, and crosswise there is an excess of two cubits which is eight, therefore it is taught in the Mishnah: “from four until eight,” with the fulness of a coffin but those who bury it are not taught here.",
                "ובודק הימנה ולהלן עשרים אמה – for the burial cave is four [cubits] by six [cubits] and the courtyard that the caves are open to it from here and there is six [cubits] by six [cubits]. And this is what the Rabbis hold in the chapter (Tractate Bava Batra] המוכר פירות/One who sells fruit [102b]. It is found that the length of two caves and the courtyard that is between them is eighteen cubits, and since that sometimes, he examines one cave with a diagonal line and the diagonal line of one cave has an excess of two cubits in nearness, which makes it twenty cubits: eight [cubits] of the first cave with a diagonal line and six [cubits] of the courtyard that is between the two caves and six [cubits] of the second cave, since we state one diagonal line/diameter. And further, one needs to check from above and from below twenty cubits which is forty cubits lest this is a cave that is in the east of the courtyard and there is yet another opposite on the western part of the courtyard. Alternatively, that which is in the western part of the courtyard, and there is yet another on the east of the courtyard.",
                "מצא אחד בסוף עשרים בודק ממנו ולהלן כ' אמה – for who will say that from the cemetery there would be this cave for perhaps it is another grave, and another courtyard of another person, and one also needs to make for the sake of all of the examinations mentioned above just like there is a grave there, similarly, there are others.",
                "שרגלים לדבר – that this field was made for graves and there were in it also other caves, and because of grounds for such a decision these Mishnayot are taught here."
            ],
            [
                "כל ספק נגעים בתחלה טהור – such as the example of two [people] who came to a Kohen; on one of them was a bright white spot on the skin (eventually, one of the symptoms of leprosy) like the size of a bean, and on the other was a bright white spot on the skin like a Selah (a coin), and at the end of a week, on this one was like a Selah and that one was like a Selah and it was not known on which of them it spread, both of them are ritually pure, even though certainly one of them is ritually impure.",
                "משנזקק לטומאה ספיקו טמא – such as the example of two who came to a Kohen; on one of them was a bright white spot on the skin like the size of a bean and the other, [a bright white spot on the skin] like the size of a Selah, and at the end of a week, this one’s was like a Selah and more, and the other one’s was like a Selah and more. Both reduced to become the size of like a Selah. Even though one of them is definitely ritually pure, for already, the spreading of the leprous spot occurred, both of them are impure, because a decision had been made in favor of uncleanness until they return to the size of a bean.",
                "בשבעה דרכים בודקין את הזב – for if he saw, as a consequence of an accident, he is pure, for we expound upon זב מבשרו/”a discharge from his member/flesh” (Leviticus 15:2) and not on account of his accident.",
                "עד שלא נזקק לטומאה – that is when he sees a second affliction/attack, he becomes a complete Zav/a man suffering from gonorrhea defiling by lying and sitting, but a first affliction/attack defiles by accident ritual impurity until nightfall according to the law of someone who experienced a seminar emission which combines with the second [affliction/attack], even if it was by accident.",
                "במאכל – if he ate things that bring him towards a flux as for example, meat, oil, milk, and cheese, eggs and old wine.",
                "ובמשתה – with increase/excess of drinking.",
                "במשא – something heavy that he carried.",
                "במראה – he saw a woman even without [impure] fantasy.",
                "ובהרהור – even though he did not see [her], if one of these seven [things] happened to him before he saw the second affliction/attack, he does not become a Zav/gonorrhea, and a drop [of semen] does not defile through carrying.",
                "משנזקק לטומאה – that he saw a second attack/affliction not by accident, ",
                "we don’t examine him, but even if he saw a third [attack/affliction] by accident, he becomes a Zab/one afflicted with gonorrhea for a sacrifice.",
                "וספיקו ושבכת זרעו טמאים – uncertain on account of effusion of his semen, as for example if he saw effusion of semen first and a bit of gonorrhea that comes afterwards, it does not defile for the person who sees an emission does not defile with gonorrhea from the time of twenty-four astronomical hours. And until a decision has been not been made for uncleanness, the flux purifies the gonorrhea because it is an accident. But after a decision has been made for uncleanness, the flux purifies the gonorrhea which does not leave undecided/in doubt for on account of the flux comes the gonorrhea.",
                "שרגלים לדבר – for that attack/affliction is on account of an accident, because he has already become a Zav/gonorrhea.",
                "ר\"נ פוטר שרגלים לדבר – for he did not die on account of a wound, since it was more lenient than what it was, and the Halakha is not according to Rabbi [Nehemiah]."
            ],
            [
                "נזיר היה שמואל – and the person who says: “Behold, I am like Samuel or like the son of Elkanah, or like the person who hewed Agag in pieces [in Gilgal]”– is a Nazirite according to the words of Rabbi Nehorai and such is the Halakha.",
                "אין מורא אלא של בשר ודם – so that the dominion and fear of man are not upon him."
            ]
        ]
    ],
    "versions": [
        [
            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
            "sefaria.org"
        ]
    ],
    "heTitle": "ברטנורא על משנה נזיר",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Bartenura",
        "Seder Nashim"
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}