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Today's Daf Yomi

June 2, 2015 | 讟状讜 讘住讬讜谉 转砖注状讛

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Nedarim 9

诪转谞讬壮 讻谞讚专讬 专砖注讬诐 谞讚专 讘谞讝讬专 讜讘拽专讘谉 讜讘砖讘讜注讛 讻谞讚专讬 讻砖专讬诐 诇讗 讗诪专 讻诇讜诐 讻谞讚讘讜转诐 谞讚专 讘谞讝讬专 讜讘拽专讘谉

MISHNA: The mishna continues to explain the rules of intimations of vows. If an individual states that he accepts an obligation upon himself like the vows of the wicked, he has vowed with regard to becoming a nazirite, or bringing an offering, or taking an oath. This is considered a real formulation of a vow, just as the wicked customarily take vows. If he says: Like the vows of the virtuous, he has not said anything, because virtuous people do not generally take vows. If he says: Like their gift offerings, he has vowed with regard to becoming a nazirite or bringing an offering.

讙诪专讗 讜讚诇诪讗 讛讻讬 拽讗诪专 讻谞讚专讬 专砖注讬诐 诇讗 谞讚专谞讗 讗诪专 砖诪讜讗诇 讘讗讜诪专 讻谞讚专讬 专砖注讬诐 讛专讬谞讬 注诇讬 讜讛讬诪谞讜 讛专讬谞讬 讘谞讝讬专讜转 注诇讬 讘拽专讘谉 讛讬诪谞讜 讘砖讘讜注讛

GEMARA: The Gemara asks a question with regard to the first clause of the mishna. And perhaps this is what he is saying: I am not making a vow like the vows of the wicked, in which case he does not intend to take a vow. Shmuel said: It is referring to one who said: Like the vows of the wicked I am hereby, or: I accept upon myself, or: From it. If he says: I am hereby, he is referring to his acceptance of naziriteship. If he says: I accept upon myself, he is referring to an offering. If he says: From it, he means to restrict himself from a particular activity through an oath.

讛专讬谞讬 谞讝讬专讜转 讚诇诪讗 讛专讬谞讬 讘转注谞讬转 拽讗诪专 讗诪专 砖诪讜讗诇 讻砖讛讬讛 谞讝讬专 注讜讘专 诇驻谞讬讜

The Gemara challenges this explanation: If he says: I am hereby, does he necessarily intend to accept naziriteship? Perhaps he is saying: I am hereby accepting upon myself to fast. Shmuel said: This is not a case where he simply said: I am hereby like the vows of the wicked; rather, it is a case where a nazirite was passing in front of him, and the meaning of his statement is understood based on that context.

(注诇讬 讘拽专讘谉) 讛讬诪谞讜 讘砖讘讜注讛 讚诇诪讗 讛讬诪谞讜 讚讗讻讬诇谞讗 拽讗诪专 讗诪专 专讘讗 讚讗诪专 讛讬诪谞讜 砖诇讗 讗讜讻诇

Shmuel had also stated that if he says: I accept upon myself, he is referring to an offering, and if he says: From it, he means to restrict himself by means of an oath. The Gemara asks: If he says: From it, does he necessarily mean to restrict himself through an oath? Perhaps he is saying: I will eat from this loaf, rather than: I will not eat from it. Rava said: The case is where he said: I will not eat from it.

讗讬 讛讻讬 诪讗讬 诇诪讬诪专讗 诪讛讜 讚转讬诪讗 讛讗 诇讗 诪驻讬拽 砖讘讜注讛 诪驻讜诪讬讛 拽讗 诪砖诪注 诇谉 讛讚讬谉

The Gemara asks: If so, he has explicitly clarified his intent, so what is the purpose of stating that this statement constitutes an oath? The Gemara answers: Lest you say that since he did not utter the term oath from his mouth the oath does not take effect, this teaches us that this is nevertheless considered a valid intimation of an oath.

讻谞讚专讬 讻砖专讬诐 诇讗 讗诪专 讻诇讜诐 讻谞讚讘讜转诐 谞讚专 讜讻讜壮 诪讗谉 转谞讗 讚砖讗谞讬 诇讬讛 讘讬谉 谞讚专 诇谞讚讘讛 诇讬诪讗 诇讗 专讘讬 诪讗讬专 讜诇讗 专讘讬 讬讛讜讚讛

搂 It was taught in the mishna that if one states that he accepts an obligation upon himself like the vows of the virtuous, he has not said anything. However, if he says: Like their gift offerings, he has vowed with regard to becoming a nazirite and bringing an offering. The Gemara asks: Who is the tanna according to whom there is a difference between a vow and a gift offering? Shall we say that this is not the opinion of Rabbi Meir and not the opinion of Rabbi Yehuda either?

讚转谞讬讗 讟讜讘 讗砖专 诇讗 转讚专 讜讙讜壮 讟讜讘 诪讝讛 讜诪讝讛 砖讗讬谞讜 谞讜讚专 讻诇 注讬拽专 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讟讜讘 诪讝讛 讜诪讝讛 谞讜讚专 讜诪砖诇诐

This is as it is taught in a baraita with regard to the verse 鈥淏etter that you should not vow, than that you should vow and not pay鈥 (Ecclesiastes 5:4), that better than both this and that is one who does not take a vow at all. This is the statement of Rabbi Meir. Rabbi Yehuda says: Better than both this and that is one who vows and pays. Consequently, Rabbi Meir advocates abstaining from all vows and Rabbi Yehuda advocates making vows and fulfilling them, but neither of them distinguishes between vows and gift offerings. The mishna, however, indicates that virtuous people do not make vows but do bring gift offerings.

讗驻讬诇讜 转讬诪讗 专讘讬 诪讗讬专

The Gemara answers: You can even say that it is in accordance with the opinion of Rabbi Meir.

讻讬 拽讗诪专 专讘讬 诪讗讬专 讘谞讚专 讘谞讚讘讛 诇讗 拽讗诪专 讜讛讗 拽转谞讬 讻谞讚讘讜转诐 谞讚专 讘谞讝讬专 讜讘拽专讘谉 转谞讬 谞讚讘 讘谞讝讬专 讜讘拽专讘谉

When Rabbi Meir said that one should abstain from making vows, he was referring only to a vow; he did not say it with regard to a gift offering. The Gemara asks: But it is taught in the mishna that if one said: Like the gift offerings of the virtuous, he has vowed with regard to becoming a nazirite or bringing an offering; this indicates that the virtuous vow to become nazirites and bring offerings. The Gemara answers: Teach the mishna in the following emended formulation: He has volunteered with regard to becoming a nazirite or bringing an offering.

诪讗讬 砖谞讗 谞讜讚专 讚诇讗 讚诇诪讗 讗转讬 讘讛 诇讬讚讬 转拽诇讛 谞讚讘讛 谞诪讬 诇讗 讚诇诪讗 讗转讬 讘讛 诇讬讚讬 转拽诇讛

The Gemara asks: What is different about one who vows, i.e., one who says: It is incumbent upon me to bring an offering, which is not proper to do due to the concern that perhaps he will encounter a stumbling block and not bring it promptly, thereby violating the prohibition against delaying? One should also not designate a particular animal as a gift offering due to the concern that perhaps he will encounter a stumbling block with it. Once the animal is consecrated, anyone who unwittingly benefits from it, e.g., by shearing it or working with it, transgresses the prohibition against misusing consecrated property.

讻讛诇诇 讛讝拽谉 讚转谞讬讗 讗诪专讜 注诇 讛讬诇诇 讛讝拽谉 砖诇讗 诪注诇 讗讚诐 讘注讜诇转讜 讻诇 讬诪讬讜 诪讘讬讗讛 讻砖讛讬讗 讞讜诇讬谉 诇注讝专讛 讜诪拽讚讬砖讛 讜住讜诪讱 注诇讬讛 讜砖讜讞讟讛

The Gemara answers: In the case of a gift offering, he can act like Hillel the Elder. As it is taught in a baraita: They said about Hillel the Elder that no person misused his burnt-offering in his lifetime. How did he ensure this? He was careful not to consecrate the animal in advance; rather, he would bring it when it was unconsecrated to the Temple courtyard and there he would consecrate it, and then immediately he would place his hand on its head and slaughter it. Consequently, there was no opportunity to misuse it.

讛谞讬讞讗 谞讚讘讛 讚拽专讘谞讜转 谞讚讘讛 讚谞讝讬专讜转 诪讗讬 讗讬讻讗 诇诪讬诪专 住讘专 诇讛 讻砖诪注讜谉 讛爪讚讬拽

The Gemara asks: This works out well with regard to voluntary gifts in the context of offerings, but with regard to the voluntary acceptance of naziriteship, what is there to say? There is still room for concern that he will not fulfill the obligations incumbent upon him as a nazirite. The Gemara answers: Rabbi Meir holds in accordance with the opinion of Shimon HaTzaddik.

讚转谞讬讗 讗诪专 (专讘讬) 砖诪注讜谉 讛爪讚讬拽 诪讬诪讬 诇讗 讗讻诇转讬 讗砖诐 谞讝讬专 讟诪讗 讗诇讗 讗讞讚 驻注诐 讗讞转 讘讗 讗讚诐 讗讞讚 谞讝讬专 诪谉 讛讚专讜诐 讜专讗讬转讬讜 砖讛讜讗 讬驻讛 注讬谞讬诐 讜讟讜讘 专讜讗讬 讜拽讜讜爪讜转讬讜 住讚讜专讜转 诇讜 转诇转诇讬诐 讗诪专转讬 诇讜 讘谞讬 诪讛 专讗讬转 诇讛砖讞讬转 讗转 砖注专讱 讝讛 讛谞讗讛

As it is taught in a baraita that Rabbi Shimon HaTzaddik said: In all my days as a priest, I never ate the guilt-offering of a ritually impure nazirite except for one occasion. One time, a particular man who was a nazirite came from the South and I saw that he had beautiful eyes and was good looking, and the fringes of his hair were arranged in curls. I said to him: My son, what did you see that made you decide to destroy this beautiful hair of yours by becoming a nazirite? A nazirite must shave off his hair at the completion of his term. If he becomes impure before the completion of his term, he shaves off his hair and starts his term of naziriteship again.

讗诪专 诇讬 专讜注讛 讛讬讬转讬 诇讗讘讗 讘注讬专讬 讛诇讻转讬 诇诪诇讗讜转 诪讬诐 诪谉 讛诪注讬讬谉 讜谞住转讻诇转讬 讘讘讘讜讗讛 砖诇讬 讜驻讞讝 注诇讬 讬爪专讬 讜讘拽砖 诇讟讜专讚谞讬 诪谉 讛注讜诇诐 讗诪专转讬 诇讜 专砖注 诇诪讛 讗转讛 诪转讙讗讛 讘注讜诇诐 砖讗讬谞讜 砖诇讱 讘诪讬 砖讛讜讗 注转讬讚 诇讛讬讜转 专诪讛 讜转讜诇注讛 讛注讘讜讚讛 砖讗讙诇讞讱 诇砖诪讬诐

He said to me: I was a shepherd for my father in my city, and I went to draw water from the spring, and I looked at my reflection [babavua] in the water and my evil inclination quickly overcame me and sought to expel me from the world. I said to myself: Wicked one! Why do you pride yourself in a world that is not yours? Why are you proud of someone who will eventually be food in the grave for worms and maggots, i.e., your body? I swear by the Temple service that I shall shave you for the sake of Heaven.

诪讬讚 注诪讚转讬 讜谞砖拽转讬讜 注诇 专讗砖讜 讗诪专转讬 诇讜 讘谞讬 讻诪讜讱 讬专讘讜 谞讜讝专讬 谞讝讬专讜转 讘讬砖专讗诇 注诇讬讱 讛讻转讜讘 讗讜诪专 讗讬砖 讻讬 讬驻诇讗 诇谞讚专 谞讚专 谞讝讬专 诇讛讝讬专 诇讛壮

Shimon HaTzaddik continues the narrative: I immediately arose and kissed him on his head. I said to him: My son, may there be more who take vows of naziriteship like you among the Jewish people. About you the verse states: 鈥淲hen either a man or a woman shall clearly utter a vow, the vow of a nazirite, to consecrate himself to the Lord鈥 (Numbers 6:2). This is an example of voluntary acceptance of naziriteship, i.e., becoming a nazirite with entirely pure intentions rather than as a rash statement, e.g., while in a fit of anger.

诪转拽讬祝 诇讛 专讘讬 诪谞讬 诪讗讬 砖谞讗 讗砖诐 谞讝讬专 讟诪讗 讚诇讗 讗讻诇 讚讗转讬 注诇 讞讟讗 讻诇 讗砖诪讜转 谞诪讬 诇讗 诇讬讻讜诇 讚注诇 讞讟讗 讗转讜

Rabbi Mani strongly objects to the statement of Shimon HaTzaddik. What is different about the guilt-offering of a ritually impure nazirite that Shimon HaTzaddik did not eat, because it came as a result of sin when the individual violated the terms of his naziriteship by becoming impure? Let him also not eat all other guilt-offerings, as they too come as a result of sin.

讗诪专 诇讬讛 专讘讬 讬讜谞讛 讛讬讬谞讜 讟注诪讗 讻砖讛谉 转讜讛讬谉 谞讜讝专讬谉 讜讻砖讛谉 诪讟诪讗讬谉 讜专讘讬谉 注诇讬讛谉 讬诪讬 谞讝讬专讜转 诪转讞专讟讬谉 讘讛谉 讜谞诪爪讗讜 诪讘讬讗讬谉 讞讜诇讬谉 诇注讝专讛

Rabbi Yona said to him: This is the reason: When they regret their misdeeds they become nazirites, and when they become ritually impure and the days of their naziriteship are increased, as they must become pure and then begin their terms of naziriteship again, they regret having become nazirites. They will then turn out to be bringing non-sacred animals into the Temple courtyard. Since they do not wish to bring the offerings of a nazirite, their offerings are undesirable, and it is as though the animals are non-sacred.

讗讬 讛讻讬 讗驻讬诇讜 谞讝讬专 讟讛讜专 谞诪讬 谞讝讬专 讟讛讜专 诇讗 讚讗诪讜讚讬 讗诪讬讚 谞驻砖讬讛 讚讬讻讜诇 诇谞讚讜专

The Gemara asks: If so, then Shimon HaTzaddik should have abstained from eating even the offerings of a ritually pure nazirite as well for the same reason; perhaps he too regretted his decision to become a nazirite. The Gemara answers: In the case of a pure nazirite there is no concern because he assessed himself and realized that he was able to vow and to keep his vow for the term of his naziriteship. However, in the case of a ritually impure nazirite, where the naziriteship was extended for longer than he had estimated due to his contracting impurity, there is concern that he regrets having become a nazirite.

讜讗讬讘注讬转 讗讬诪讗

The Gemara suggests a different answer to the question of the identity of the tanna whose opinion is expressed in the mishna. And if you wish, say:

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

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Nedarim 9

The William Davidson Talmud | Powered by Sefaria

Nedarim 9

诪转谞讬壮 讻谞讚专讬 专砖注讬诐 谞讚专 讘谞讝讬专 讜讘拽专讘谉 讜讘砖讘讜注讛 讻谞讚专讬 讻砖专讬诐 诇讗 讗诪专 讻诇讜诐 讻谞讚讘讜转诐 谞讚专 讘谞讝讬专 讜讘拽专讘谉

MISHNA: The mishna continues to explain the rules of intimations of vows. If an individual states that he accepts an obligation upon himself like the vows of the wicked, he has vowed with regard to becoming a nazirite, or bringing an offering, or taking an oath. This is considered a real formulation of a vow, just as the wicked customarily take vows. If he says: Like the vows of the virtuous, he has not said anything, because virtuous people do not generally take vows. If he says: Like their gift offerings, he has vowed with regard to becoming a nazirite or bringing an offering.

讙诪专讗 讜讚诇诪讗 讛讻讬 拽讗诪专 讻谞讚专讬 专砖注讬诐 诇讗 谞讚专谞讗 讗诪专 砖诪讜讗诇 讘讗讜诪专 讻谞讚专讬 专砖注讬诐 讛专讬谞讬 注诇讬 讜讛讬诪谞讜 讛专讬谞讬 讘谞讝讬专讜转 注诇讬 讘拽专讘谉 讛讬诪谞讜 讘砖讘讜注讛

GEMARA: The Gemara asks a question with regard to the first clause of the mishna. And perhaps this is what he is saying: I am not making a vow like the vows of the wicked, in which case he does not intend to take a vow. Shmuel said: It is referring to one who said: Like the vows of the wicked I am hereby, or: I accept upon myself, or: From it. If he says: I am hereby, he is referring to his acceptance of naziriteship. If he says: I accept upon myself, he is referring to an offering. If he says: From it, he means to restrict himself from a particular activity through an oath.

讛专讬谞讬 谞讝讬专讜转 讚诇诪讗 讛专讬谞讬 讘转注谞讬转 拽讗诪专 讗诪专 砖诪讜讗诇 讻砖讛讬讛 谞讝讬专 注讜讘专 诇驻谞讬讜

The Gemara challenges this explanation: If he says: I am hereby, does he necessarily intend to accept naziriteship? Perhaps he is saying: I am hereby accepting upon myself to fast. Shmuel said: This is not a case where he simply said: I am hereby like the vows of the wicked; rather, it is a case where a nazirite was passing in front of him, and the meaning of his statement is understood based on that context.

(注诇讬 讘拽专讘谉) 讛讬诪谞讜 讘砖讘讜注讛 讚诇诪讗 讛讬诪谞讜 讚讗讻讬诇谞讗 拽讗诪专 讗诪专 专讘讗 讚讗诪专 讛讬诪谞讜 砖诇讗 讗讜讻诇

Shmuel had also stated that if he says: I accept upon myself, he is referring to an offering, and if he says: From it, he means to restrict himself by means of an oath. The Gemara asks: If he says: From it, does he necessarily mean to restrict himself through an oath? Perhaps he is saying: I will eat from this loaf, rather than: I will not eat from it. Rava said: The case is where he said: I will not eat from it.

讗讬 讛讻讬 诪讗讬 诇诪讬诪专讗 诪讛讜 讚转讬诪讗 讛讗 诇讗 诪驻讬拽 砖讘讜注讛 诪驻讜诪讬讛 拽讗 诪砖诪注 诇谉 讛讚讬谉

The Gemara asks: If so, he has explicitly clarified his intent, so what is the purpose of stating that this statement constitutes an oath? The Gemara answers: Lest you say that since he did not utter the term oath from his mouth the oath does not take effect, this teaches us that this is nevertheless considered a valid intimation of an oath.

讻谞讚专讬 讻砖专讬诐 诇讗 讗诪专 讻诇讜诐 讻谞讚讘讜转诐 谞讚专 讜讻讜壮 诪讗谉 转谞讗 讚砖讗谞讬 诇讬讛 讘讬谉 谞讚专 诇谞讚讘讛 诇讬诪讗 诇讗 专讘讬 诪讗讬专 讜诇讗 专讘讬 讬讛讜讚讛

搂 It was taught in the mishna that if one states that he accepts an obligation upon himself like the vows of the virtuous, he has not said anything. However, if he says: Like their gift offerings, he has vowed with regard to becoming a nazirite and bringing an offering. The Gemara asks: Who is the tanna according to whom there is a difference between a vow and a gift offering? Shall we say that this is not the opinion of Rabbi Meir and not the opinion of Rabbi Yehuda either?

讚转谞讬讗 讟讜讘 讗砖专 诇讗 转讚专 讜讙讜壮 讟讜讘 诪讝讛 讜诪讝讛 砖讗讬谞讜 谞讜讚专 讻诇 注讬拽专 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讟讜讘 诪讝讛 讜诪讝讛 谞讜讚专 讜诪砖诇诐

This is as it is taught in a baraita with regard to the verse 鈥淏etter that you should not vow, than that you should vow and not pay鈥 (Ecclesiastes 5:4), that better than both this and that is one who does not take a vow at all. This is the statement of Rabbi Meir. Rabbi Yehuda says: Better than both this and that is one who vows and pays. Consequently, Rabbi Meir advocates abstaining from all vows and Rabbi Yehuda advocates making vows and fulfilling them, but neither of them distinguishes between vows and gift offerings. The mishna, however, indicates that virtuous people do not make vows but do bring gift offerings.

讗驻讬诇讜 转讬诪讗 专讘讬 诪讗讬专

The Gemara answers: You can even say that it is in accordance with the opinion of Rabbi Meir.

讻讬 拽讗诪专 专讘讬 诪讗讬专 讘谞讚专 讘谞讚讘讛 诇讗 拽讗诪专 讜讛讗 拽转谞讬 讻谞讚讘讜转诐 谞讚专 讘谞讝讬专 讜讘拽专讘谉 转谞讬 谞讚讘 讘谞讝讬专 讜讘拽专讘谉

When Rabbi Meir said that one should abstain from making vows, he was referring only to a vow; he did not say it with regard to a gift offering. The Gemara asks: But it is taught in the mishna that if one said: Like the gift offerings of the virtuous, he has vowed with regard to becoming a nazirite or bringing an offering; this indicates that the virtuous vow to become nazirites and bring offerings. The Gemara answers: Teach the mishna in the following emended formulation: He has volunteered with regard to becoming a nazirite or bringing an offering.

诪讗讬 砖谞讗 谞讜讚专 讚诇讗 讚诇诪讗 讗转讬 讘讛 诇讬讚讬 转拽诇讛 谞讚讘讛 谞诪讬 诇讗 讚诇诪讗 讗转讬 讘讛 诇讬讚讬 转拽诇讛

The Gemara asks: What is different about one who vows, i.e., one who says: It is incumbent upon me to bring an offering, which is not proper to do due to the concern that perhaps he will encounter a stumbling block and not bring it promptly, thereby violating the prohibition against delaying? One should also not designate a particular animal as a gift offering due to the concern that perhaps he will encounter a stumbling block with it. Once the animal is consecrated, anyone who unwittingly benefits from it, e.g., by shearing it or working with it, transgresses the prohibition against misusing consecrated property.

讻讛诇诇 讛讝拽谉 讚转谞讬讗 讗诪专讜 注诇 讛讬诇诇 讛讝拽谉 砖诇讗 诪注诇 讗讚诐 讘注讜诇转讜 讻诇 讬诪讬讜 诪讘讬讗讛 讻砖讛讬讗 讞讜诇讬谉 诇注讝专讛 讜诪拽讚讬砖讛 讜住讜诪讱 注诇讬讛 讜砖讜讞讟讛

The Gemara answers: In the case of a gift offering, he can act like Hillel the Elder. As it is taught in a baraita: They said about Hillel the Elder that no person misused his burnt-offering in his lifetime. How did he ensure this? He was careful not to consecrate the animal in advance; rather, he would bring it when it was unconsecrated to the Temple courtyard and there he would consecrate it, and then immediately he would place his hand on its head and slaughter it. Consequently, there was no opportunity to misuse it.

讛谞讬讞讗 谞讚讘讛 讚拽专讘谞讜转 谞讚讘讛 讚谞讝讬专讜转 诪讗讬 讗讬讻讗 诇诪讬诪专 住讘专 诇讛 讻砖诪注讜谉 讛爪讚讬拽

The Gemara asks: This works out well with regard to voluntary gifts in the context of offerings, but with regard to the voluntary acceptance of naziriteship, what is there to say? There is still room for concern that he will not fulfill the obligations incumbent upon him as a nazirite. The Gemara answers: Rabbi Meir holds in accordance with the opinion of Shimon HaTzaddik.

讚转谞讬讗 讗诪专 (专讘讬) 砖诪注讜谉 讛爪讚讬拽 诪讬诪讬 诇讗 讗讻诇转讬 讗砖诐 谞讝讬专 讟诪讗 讗诇讗 讗讞讚 驻注诐 讗讞转 讘讗 讗讚诐 讗讞讚 谞讝讬专 诪谉 讛讚专讜诐 讜专讗讬转讬讜 砖讛讜讗 讬驻讛 注讬谞讬诐 讜讟讜讘 专讜讗讬 讜拽讜讜爪讜转讬讜 住讚讜专讜转 诇讜 转诇转诇讬诐 讗诪专转讬 诇讜 讘谞讬 诪讛 专讗讬转 诇讛砖讞讬转 讗转 砖注专讱 讝讛 讛谞讗讛

As it is taught in a baraita that Rabbi Shimon HaTzaddik said: In all my days as a priest, I never ate the guilt-offering of a ritually impure nazirite except for one occasion. One time, a particular man who was a nazirite came from the South and I saw that he had beautiful eyes and was good looking, and the fringes of his hair were arranged in curls. I said to him: My son, what did you see that made you decide to destroy this beautiful hair of yours by becoming a nazirite? A nazirite must shave off his hair at the completion of his term. If he becomes impure before the completion of his term, he shaves off his hair and starts his term of naziriteship again.

讗诪专 诇讬 专讜注讛 讛讬讬转讬 诇讗讘讗 讘注讬专讬 讛诇讻转讬 诇诪诇讗讜转 诪讬诐 诪谉 讛诪注讬讬谉 讜谞住转讻诇转讬 讘讘讘讜讗讛 砖诇讬 讜驻讞讝 注诇讬 讬爪专讬 讜讘拽砖 诇讟讜专讚谞讬 诪谉 讛注讜诇诐 讗诪专转讬 诇讜 专砖注 诇诪讛 讗转讛 诪转讙讗讛 讘注讜诇诐 砖讗讬谞讜 砖诇讱 讘诪讬 砖讛讜讗 注转讬讚 诇讛讬讜转 专诪讛 讜转讜诇注讛 讛注讘讜讚讛 砖讗讙诇讞讱 诇砖诪讬诐

He said to me: I was a shepherd for my father in my city, and I went to draw water from the spring, and I looked at my reflection [babavua] in the water and my evil inclination quickly overcame me and sought to expel me from the world. I said to myself: Wicked one! Why do you pride yourself in a world that is not yours? Why are you proud of someone who will eventually be food in the grave for worms and maggots, i.e., your body? I swear by the Temple service that I shall shave you for the sake of Heaven.

诪讬讚 注诪讚转讬 讜谞砖拽转讬讜 注诇 专讗砖讜 讗诪专转讬 诇讜 讘谞讬 讻诪讜讱 讬专讘讜 谞讜讝专讬 谞讝讬专讜转 讘讬砖专讗诇 注诇讬讱 讛讻转讜讘 讗讜诪专 讗讬砖 讻讬 讬驻诇讗 诇谞讚专 谞讚专 谞讝讬专 诇讛讝讬专 诇讛壮

Shimon HaTzaddik continues the narrative: I immediately arose and kissed him on his head. I said to him: My son, may there be more who take vows of naziriteship like you among the Jewish people. About you the verse states: 鈥淲hen either a man or a woman shall clearly utter a vow, the vow of a nazirite, to consecrate himself to the Lord鈥 (Numbers 6:2). This is an example of voluntary acceptance of naziriteship, i.e., becoming a nazirite with entirely pure intentions rather than as a rash statement, e.g., while in a fit of anger.

诪转拽讬祝 诇讛 专讘讬 诪谞讬 诪讗讬 砖谞讗 讗砖诐 谞讝讬专 讟诪讗 讚诇讗 讗讻诇 讚讗转讬 注诇 讞讟讗 讻诇 讗砖诪讜转 谞诪讬 诇讗 诇讬讻讜诇 讚注诇 讞讟讗 讗转讜

Rabbi Mani strongly objects to the statement of Shimon HaTzaddik. What is different about the guilt-offering of a ritually impure nazirite that Shimon HaTzaddik did not eat, because it came as a result of sin when the individual violated the terms of his naziriteship by becoming impure? Let him also not eat all other guilt-offerings, as they too come as a result of sin.

讗诪专 诇讬讛 专讘讬 讬讜谞讛 讛讬讬谞讜 讟注诪讗 讻砖讛谉 转讜讛讬谉 谞讜讝专讬谉 讜讻砖讛谉 诪讟诪讗讬谉 讜专讘讬谉 注诇讬讛谉 讬诪讬 谞讝讬专讜转 诪转讞专讟讬谉 讘讛谉 讜谞诪爪讗讜 诪讘讬讗讬谉 讞讜诇讬谉 诇注讝专讛

Rabbi Yona said to him: This is the reason: When they regret their misdeeds they become nazirites, and when they become ritually impure and the days of their naziriteship are increased, as they must become pure and then begin their terms of naziriteship again, they regret having become nazirites. They will then turn out to be bringing non-sacred animals into the Temple courtyard. Since they do not wish to bring the offerings of a nazirite, their offerings are undesirable, and it is as though the animals are non-sacred.

讗讬 讛讻讬 讗驻讬诇讜 谞讝讬专 讟讛讜专 谞诪讬 谞讝讬专 讟讛讜专 诇讗 讚讗诪讜讚讬 讗诪讬讚 谞驻砖讬讛 讚讬讻讜诇 诇谞讚讜专

The Gemara asks: If so, then Shimon HaTzaddik should have abstained from eating even the offerings of a ritually pure nazirite as well for the same reason; perhaps he too regretted his decision to become a nazirite. The Gemara answers: In the case of a pure nazirite there is no concern because he assessed himself and realized that he was able to vow and to keep his vow for the term of his naziriteship. However, in the case of a ritually impure nazirite, where the naziriteship was extended for longer than he had estimated due to his contracting impurity, there is concern that he regrets having become a nazirite.

讜讗讬讘注讬转 讗讬诪讗

The Gemara suggests a different answer to the question of the identity of the tanna whose opinion is expressed in the mishna. And if you wish, say:

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