Mishnah Nazir 9:5 משנה נזיר
Non-Jews do not have a nazir (a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity) vow. Women and slaves do have a nazir vow. A stringency with women over slaves is that one may force his slave [to violate his vow], but one may not force his wife. A stringency with slaves over women is that one may annul his wife's vows, but may not annul his slave's vows. [If] he annuls for his wife, it is annulled forever. [If] he annuls for his slave, [if the slave] goes free, he completes his nazir vow. [If] he ran away from before him, Rabbi Meir says, "He may not drink [wine]," but Rabbi Yose says, "He may drink." הגוים אין להם נזירות. נשים ועבדים יש להם נזירות. חמר בנשים מבעבדים, שהוא כופה את עבדו ואינו כופה את אשתו. חמר בעבדים מבנשים, שהוא מפר נדרי אשתו ואינו מפר נדרי עבדו. הפר לאשתו הפר עולמית, הפר לעבדו יצא לחרות משלים נזירותו. עבר מכנגד פניו, רבי מאיר אומר: לא ישתה. ורבי יוסי אומר: ישתה. A nazir who [already] shaved and it becomes known to him that he is impure, if it was a known impurity, [his term] is void. But if it was impurity of the depths (hidden) it is not void. If it was before he shaved, in either case it would be void. How [does this work]? If he went down to immerse in a cave and a corpse was found floating at the entrance of the cave, he is impure. [If] it was found sunken on the bottom of the cave, if he went down to cool off, he is pure. [If he went down] to purify from the impurity from a corpse is impure. For one already held in a state of impurity [remains] impure, and one held in a state of purity [remains] pure, for this matter has a leg on which to stand upon (there is support behind the logic). נזיר שגלח ונודע לו שהוא טמא, אם טמאה ידועה סותר, ואם טמאת התהום אינו סותר, אם עד שלא גלח בין כך ובין כך סותר. כיצד, ירד לטבול במערה ונמצא מת צף על פי המערה, טמא. נמצא משקע בקרקע המערה, ירד להקר טהור, לטהר מטמאת מת טמא, שחזקת טמא טמא וחזקת טהור טהור, שרגלים לדבר. One who initially finds [one] corpse buried normally, he [may] move it and its surrounding dirt. [If] he found two, he [may] move them along with their surrounding dirt. [If] he found three: if there are four to eight cubits from one to the next, this is a graveyard. He checks from it twenty cubits outward. [If] he found one [corpse] twenty cubits away, he checks from this one twenty cubits outward. This matter has a leg on which to stand, even though, had he found this one first, he [could] move it and its surrounding dirt. המוצא מת בתחלה משכב כדרכו, נוטלו ואת תבוסתו. מצא שנים, נוטלן ואת תבוסתן. מצא שלשה, אם יש בין זה לזה מארבע אמות ועד שמונה, הרי זו שכונת קברות. בודק הימנו ולהלן עשרים אמה. מצא אחד בסוף עשרים אמה, בודק הימנו ולהלן עשרים אמה, שרגלים לדבר, שאלו מתחלה מצאו נוטלו ואת תבוסתו. Initially, any doubt about negaim (diseased patches on skin, clothes, or houses that create impurity) is [ruled as] pure as long as it has not been declared impure. Once it is declared impure, doubts about it are [ruled as] impure. We investigate a zav (a male who has certain types of atypical genital discharges, which render him impure) about seven categories before he is declared as having discharge: about food, drink, lifting, jumping, sickness, visual stimuli, and thoughts. From the time he is declared as having discharge, we do not investigate him. His accidental [discharges], doubtful [discharges], and seminal discharges are [considered] impure because the matter has a leg on which to stand. One who hits his fellow and they estimate that he will die, and then he improves from what was: If after that it degrades and he dies, he [the one who struck] is liable. Rabbi Nechemia says, "He is exempt because the matter has a leg on which to stand". כל ספק נגעים בתחלה, טהור עד שלא נזקק לטמאה. משנזקק לטמאה, ספקו טמא. בשבעה דרכים בודקין את הזב עד שלא נזקק לזיבה. במאכל, ובמשתה, במשא, ובקפיצה, ובחלי, ובמראה, ובהרהור. משנזקק לזיבה אין בודקין אותו. אנסו וספקו ושכבת זרעו טמאין, שרגלים לדבר. המכה את חברו ואמדוהו למיתה והקל ממה שהיה, לאחר מכאן הכביד ומת, חיב. רבי נחמיה אומר: פטור, שרגלים לדבר. "Shmuel was a nazir," according to the words of Rabbi Nehorai, "As it says, 'And a moreh (meaning "razor") will not come upon his head.' (1 Samuel 1:11) It says about Shimshon , "And a moreh," (Judges 13:5) and it says about Shmuel, "And a moreh" (1 Samuel 1:11). Just like moreh is said in regards to Shimshon - a nazir - so too moreh which is said in regards to Shmuel [means he was a] nazir." Rabbi Yose said, "But is it not [the case that] moreh (meaning "fear") only applies to [being] of humans?" Rabbi Nehorai responded to him, "But is it not already said, 'Then Shmuel said 'How can I go? Shaul will hear and kill me.' Therefore, he did have moreh of humans on him." נזיר היה שמואל, כדברי רבי נהוראי, שנאמר (שמואל א א) ומורה לא יעלה על ראשו. נאמר בשמשון (שופטים יג) ומורה, ונאמר בשמואל ומורה, מה מורה האמורה בשמשון נזיר, אף מורה האמורה בשמואל, נזיר. אמר רבי יוסי: והלא אין מורה אלא של בשר ודם. אמר לו רבי נהוראי: והלא כבר נאמר (שמואל א טז) ויאמר שמואל איך אלך ושמע שאול והרגני, שכבר היה עליו מורה של בשר ודם.
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