« Mishnah Nazir
Mishnah Nazir 9:5 משנה נזיר
Non-Jews don't have [the concept of] Nazirus. Women and slaves do have [the concept] of Nazirus. A stringency [regarding Nazir] that women have and slaves don't is that [the master] can force his slave [to violate his Nazirus] but can't force his wife. A stringency [regarding Nazir] that slaves have and women don't [is that a man can] annul his wife's vows [of Nazirus] but not annul his slave's vows. [If] he annuls his wife's [vow] it is annulled forever. [If] he annuls for his slave, [if the slave] goes free, he must complete his Nazirus. [If] he ran away from him [his master], Rabbi says, "He may not drink [wine still]" but Rabbi Yose says, "He may drink it". 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 has [already] shaven (and therefore finished his Nazirus term) and is [then] informed that he is Tamei (spiritual impurity) if it was a known Tumah, his [term of Nazirus] is forfeited [and he must repeat it]. But if it was Tumas Tehom (lit. Tuma of the depths, a corpse which no one knew about, at least when the Nazir touched it) it is not forfeited. If [he was informed] before he shaved, in either case it would be forfeited. How so? If he went down to immerse in a cave and found a corpse floating at the entrance of the cave, he is Tamei. [If] he found it sunken at the floor of the cave, [the law depends: if] he went [to the cave] to cool down, he is Tahor (ritually pure). If he went [there] to became Tahor [through a Mikva] from Tumah [contracted from a] corpse, he is Tamei because someone who is Tamei is [presumed] to be Tamei and someone who is Tahor is [presumed] to be Tahor, because the 'matter has feet' (phrase meaning that there is already reason to assume one side). 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. Initially, one who found a corpse buried normally, he may move it along with the dirt [surrounding it if he needs to ]. If he found two [corpses], he may move them along with their dirt. [If] he found three, if there is between each of them four to eight Amot, this is [considered] a graveyard [and cannot be desecrated]. [Therefore, he must] check all around [this area] twenty Amot. [If] he found one [corpse up to] twenty Amot away, [he must continue] to check twenty Amot around this one, because the 'matter has feet' [as opposed to if] initially they found [this same corpse] he would have been able to move it and its 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 עש.רים אמה.מצא אחד בסוף עשרים אמה, בודק הימנו ולהלן עשרים אמה, שרגלים לדבר, שאלו מתחלה מצאו, נוטלו ואת תבוסתו. Initially, any doubt concerning Negaim (a disease contradicted from speaking slanderously) is ruled as Tahor until it is known to be Tamei. Once it is known to be Tamei, [any further doubts concerning it] are ruled as Tamei. Through [these] seven ways we determine if one is a Zav (someone with an abnormal discharge) unless it is [already] known to be a Zav discharge: [excessive] food, [excessive] drink, lifting [heavy objects], jumping, sickness, [improper] sight and thoughts (if he did any of the above, his discharge is considered normal). [However] once it is known to be a Zav discharge, we no longer check him. His accidents and seminal discharges are [considered] Tamei because 'the matter has feet'. One who hits his friend and [the doctors] predict he will die and [then his condition] improves from what it was, but after that, it worsens and he dies; he is culpable. Rabbi Nechemia says, "he is exempt because 'the matter has feet'". 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 Rabbi Nehorai, as it says (Samuel I 1), "and a razor (Moreh) will not come upon his head". It says by Shimshon (Judges 13), "and a razor" and it says by Shmuel "and a razor". Just like 'razor' by Shimshon [refers to him being a] Nazir, so too 'razor' by Shmuel [refers to him being a] Nazir. Rabbi Yose said, "And does not 'Moreh' [refer to] a person (the word can be translated as either 'razor' or 'fear')?" Rabbi Nehorai responded to him, "But does it not already say (Samuel I 16), "And Shmuel said 'How can I go? And [won't] Shaul hear [about it] and kill me?'" [proving] that he already had the fear (Moreh) of a person [therefore, it cannot be referring to a person since he had fear]!" 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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