nazir

732 occurrences across the corpus

The Jerusalem Talmud

MISHNAH: All substitute names of vows are like vows, of bans like bans, of oaths like oaths, of nazir vows like nazir vows. If one says to another, I am vowed away from you, I am separated from you, I am distanced from you, that I will not eat from yours, that I will not taste from yours, he is forbidden. I am excommunicated from you, Rabbi Aqiba was stringent in that because of a doubt. As vows of the wicked, he vowed as nazir, a sacrifice, and an oath. As vows of the good ones, he did not say anything. As their freewill gifts, he made a vow of nazir and sacrifice.

Jerusalem Talmud Nedarim 1:1

Jerusalem Talmud Nedarim 1:2

HALAKHAH: “All substitute names of vows are like vows,” etc. It is written “Any person who vows,” why does the verse say “a vow”? From here that substitute names of vows are like vows. “Or he swears,” why does the verse say “an oath”? From here that substitute names of oaths are like oaths. “But any ban,” why does the verse say “which he bans”? From here that substitute names of bans are like bans. “A vow of nazir”, why does the verse say “to be a nazir”? From here that substitute names of nazir vows are like nazir vows. So far for Rebbi Aqiba who says that these are expressions of additions. For Rebbi Ismael who said, these are double expressions in the normal style of the Torah, “going you went, desiring you desired, by stealing I was stolen”, from where? “ Any person who vows a vow to the Eternal or swears an oath to forbid a prohibition on himself shall not profane his word,” why does the verse say “he must fulfill anything coming out of his mouth”? From here that substitute names of vows are like vows and substitute names of oaths are like oaths. And from where that substitute names of bans are like bans? “A vow, a vow”. Since “a vow” at one place means that substitute names of vows are like vows and substitute names of oaths are like oaths, “a vow” at the other place means that substitute names of bans are like bans. And from where that substitute names of being a nazir are like being a nazir? “A vow, a vow”. Since “a vow” at one place means that substitute names of oaths are like oaths, “a vow” at the other place means that substitute names of being a nazir are like being a nazir.

Jerusalem Talmud Nedarim 1:2

Jerusalem Talmud Nedarim 1:3

How does Rebbi Aqiba explain “he must fulfill anything coming out of his mouth”? From here that if part of a vow is invalid, all of it is invalid. Does Rebbi Ismael not agree with this? Everything derives from there. It follows from there that substitute names of vows are like vows and substitute names of oaths are like oaths and it follows from there that if part of a vow is invalid, all of it is invalid. How does Rebbi Ismael explain “any person who vows a vow of nazir”? From there that a person can obligate himself as nazir while he currently is a nazir. Does Rebbi Aqiba not agree with this? He agrees and everything derives from there. He agrees that from there a person can obligate himself as nazir while he currently is a nazir.

Jerusalem Talmud Nedarim 1:3

Jerusalem Talmud Nedarim 1:12

“As vows of the wicked, he vowed as nazir, a sacrifice, and an oath.” Samuel said, the Mishnah speaks about several cases, either as nazir, or a sacrifice, or an oath. Rebbi Ze‘ira said, he is a nazir in all three of them. Rebbi Abin said, if somebody wants to explain that of Rebbi Ze‘ira, it is such: There was before him a bunch of grapes and another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, that is qorbān for me, it is qorbān for him. Another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, what these three said is on me, does it not turn out that this one is obligated for qorbān and oath?

Jerusalem Talmud Nedarim 1:12

Jerusalem Talmud Nedarim 1:14

“Like vows of the good ones, he did not say anything.” Does this mean that good people make vows? Since that one made a vow, he is not a good one. The Mishnah follows Rebbi Jehudah since it was stated in the name of Rebbi Jehudah, the ancient pious ones desired to bring a purification offering, but the Omnipresent did not let a sin happen to them; so they made a vow of nazir in order to be able to bring a purification offering. Rebbi Simeon says, they became sinners because they made a vow of nazir, for it was said: “He shall atone for him for what he sinned about the person,” that one sinned against his own person because he barred himself from [drinking] wine. It turns out that that of Simeon the Just parallels Rebbi Simeon. As it was stated: Simeon the Just said, I never ate the reparation offering of a nazir except once. Once a man came to me from the South, I saw that he was reddish, with beautiful eyes and good looks, and his hair in nice rows of waves. I said to him, my son, what induced you to cut off that beautiful hair? He said to me: Great man, I was a shephard in my village and I went to fill the water vessel with water when I saw my mirror image in the water and my instinct rushed over me and tried to lose me from the World. I said to it, wicked! You are rushing me to something which is not yours; it is upon me to sanctify you to Heaven! I bent my head to him and said, my son, there should be many more in Israel who fulfill the Omnipresent’s will like you. About you the verse says, “man or woman, if he clearly articulates vowing a vow of nazir, to be a nazir for the Eternal.” Rebbi Mana asked: Why following Simeon the Just, even following Rebbi Simeon? Did Simeon the Just never eat a purification offering for suet? Did Simeon the Just never eat a purification offering for blood? Simeon the Just holds that people make a vow while they are upset. Since they make the vow while they are upset, in the end, they wonder. But if he wonders, his sacrifices become similar to one of those who slaughtered profane animals in the Temple courtyard. But this one made a well thought-out dedication, when his mouth and his thoughts were in unison.

Jerusalem Talmud Nedarim 1:14

Jerusalem Talmud Nedarim 1:15

MISHNAH: If somebody says qônām, or qônāḥ, or qônās, these are substitute names for qorbān. Ḥēreq, ḥērek, ḥēreph, these are substitute names for ban. Nāzîq, nāzîaḥ, pāzîaḥ, these are substitute names for nazir. Šĕbûtâ, šĕqûqâ, or he made a vow of Moy, these are substitute names for an oath.

Jerusalem Talmud Nedarim 1:17

Rebbi Jeremiah asked: May a person bind himself by a word which has both a profane and a sacral meaning? Did we not state קוֹנָס? Its name is קונסה. Did we not state שְּׁבוּתָה? Its name is שְׁפוּתָה. But did not Bar Qappara state ḥeres? Rebbi Ze‘ira said, that is a name relating to the High One: “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words, like those Nabateans who say khaspa for ḥaspa. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq, do I say that a nazir of people with speech defects should not be a nazir?

Jerusalem Talmud Nedarim 1:17

Jerusalem Talmud Nedarim 2:9

MISHNAH: A vow inside a vow is possible, an oath inside an oath is impossible. For example, if one said, I shall be a nazir if I would eat, I shall be a nazir if I would eat, if he eats he is obligated for each pronouncement separately. An oath that I will not eat, an oath that I will not eat, if he eats he is guilty only once.

Jerusalem Talmud Nedarim 2:9

Jerusalem Talmud Nedarim 4:11

HALAKHAH: “Also he can separate his heave” etc. If somebody fixes the harvest of another person without the latter’s knowledge, who receives the goodwill from the tithes? Rebbi Abbahu says, the one who does the fixing. Rebbi Ze‘ira says, the owner of the produce. Rebbi Ze‘ira is consistent since Rebbi Ze‘ira said in the name of Rebbi Simeon ben Laqish, if somebody gave the sacrifice of a nazir or of a [healed] person afflicted with skin disease, the person purged makes (heave). The Mishnah disagrees with Rebbi Simeon ben Laqish: “Also he can separate his heave and tithes with his knowledge.” Explain it, that [it was stipulated] that the other should not get the goodwill.

Jerusalem Talmud Nedarim 11:22

MISHNAH: If his wife made a vow and he was under the impression that it was his daughter, or his daughter made a vow and he was under this impression that it was his wife. If she vowed to be a nazir and he was under the impression that she vowed a sacrifice, or if she vowed a sacrifice and he was under the impression that she vowed to be a nazir. If she woved to abstain from figs and he was under the impression that it was from grapes, or if from grapes and he was under the impression that it was from figs, he shall dissolve a second time.

Jerusalem Talmud Nedarim 11:22

Jerusalem Talmud Nedarim 11:30

MISHNAH: “The vow of a widow or a divorcee, anything she forbids to herself shall be confirmed.” How is that? If she said, I shall be a nazir after thirty days, even if she married within these thirty days he cannot dissolve. If she made the vow under her husband’s authority and he dissolved it, if she had said, I shall be a nazir after thirty days, even if she should become a widow or a divorcee within the next 30 days, it remains dissolved. If she made a vow, was on the same day divorced, and taken back, he cannot dissolve. This is the principle: He cannot dissolve for any one who was on her own for one moment.

Jerusalem Talmud Nedarim 11:30

Jerusalem Talmud Nedarim 11:31

HALAKHAH: “The vow of a widow or a divorcee,” etc. This refers to what Rebbi Ismael says, the vow decides; Rebbi Aqiba says, prohibition decides. If vow and prohibition came together? How is that? She said, I shall be a nazir in 30 days. Her husband heard it and did not dissolve. He divorced her and remarried her within the 30 days. Is that when vow and prohibition come together?

Jerusalem Talmud Nedarim 11:41

If a woman made a vow to be a nazir; her husband heard and did not dissolve it: Rebbi Meïr and Rebbi Jehudah say, he put his finger between her teeth, for if he wants to confirm, he can confirm. If he said, I cannot stand her being a nazir, he should divorce her and pay the ketubah. Rebbi Yose and Rebbi Simeon say, she put her finger between her teeth, for if he wants to confirm, he can confirm. If she said, I can stand it to be a nazir, he may divorce her without paying the ketubah.” Remove this, how can Rebbi Meïr and Rebbi Jehudah say so in the Mishnah? Even in the later Mishnah, why did he not dissolve? Rebbi Yose and Rebbi Simeon follow the later Mishnah. But you might say, the earlier Mishnah. Why did she make the vow?

Jerusalem Talmud Nedarim 11:41

Jerusalem Talmud Nazir 1:1

MISHNAH: All substitute names for nazir vows are like nazir vows. If somebody says “I shall be” he is a nazir, “I shall be beautiful”, he is a nazir; naziq,naziaḥ,paziaḥ, he is a nazir. “I shall be like this one”, “I shall tend my hair,” “I shall groom my hair”. “I shall be obligated to grow my hair”, he is a nazir. “I have to bring birds”, Rebbi Meїr says, he is a nazir, but the Sages say, he is not a nazir.

Jerusalem Talmud Nazir 1:1

Jerusalem Talmud Nazir 1:2

HALAKHAH: “All substitute names for nazir vows are like nazir vows,” etc. “All substitute names for vows are like vows,” etc. It is written “Any person who vows,” why does the verse say “a vow”? From here that substitute names for vows are like vows. “Or he swears,” why does the verse say “an oath”? From here that substitute names for oaths are like oaths. One reads that at the start of the first Chapter of Nedarim, up to: Rebbi Ismael stated: “any person who vows a vow of nazir”. From there that a person can obligate himself as nazir while he currently is a nazir.

Jerusalem Talmud Nazir 1:2

Jerusalem Talmud Nazir 1:3

It was stated: “All substitute names for nazir vows are like nazir vows, and one whips because of them.” Even though Rebbi Joḥanan said, one does not whip for prohibitions, he agrees in this case that he is whipped. Even though Rebbi Simeon said, he does not bring a sacrifice, he agrees in this case that he be whipped. Even though Rebbi Jehudah said, a questionable nazir vow is permitted, he agrees in this case that he be whipped. Where do we hold? If he has the intention of becoming a nazir, even if he only said, I shall be a nazir if I mention bread, he is a nazir. Similarly, if he had no intention of becoming a nazir, even if he mentioned nazir, he is no nazir; for example if he was reading the Torah and mentioned nazir,naziq. But we hold about one who says, I declared my vow of nazir by any of these expressions. If one of them is a valid expression of a vow of nazir, it will fall on him, otherwise, will the vow of nazir not fall on him? One tells him: keep the discipline.

Jerusalem Talmud Nazir 1:3

Jerusalem Talmud Nazir 1:6

“Naziq,naziaḥ,paziq”. Rebbi Joḥanan said, these are expressions chosen by earlier generations and nobody has the right to add to them. But did not Rebbi Ḥiyya state: raziaḥ,haziaḥ? Rebbi Shila said, also to expressions chosen by earlier secondary ones nobody has the right to add. But did not Bar Qappara state ḥeres? Rebbi Ze‘ira said, that is a name relating to the High One: “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words, like those Nabateans who say khaspa for ḥaspa. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq, do I say that a nazir of people with speech defects should not be a nazir?

Jerusalem Talmud Nazir 1:6

Jerusalem Talmud Nazir 1:7

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

Jerusalem Talmud Nazir 1:7

Jerusalem Talmud Nazir 1:8

“I shall be like this one”; Rebbi Yose bar Ḥanina said, if he grabs [a nazir’s] hair and says, “I shall be like this one.” “I shall tend my hair, I shall groom my hair”. If he says, I shall be of those who have to tend or grow their hair. “I shall tend my hair and I shall groom my hair”, if he says I shall neither tend nor grow my hair for less than thirty [days], he means thirty. “It shall be my obligation neither to tend nor to grow my hair,” if he says, it shall be my obligation neither to tend nor to grow my hair more than thirty [days], he means thirty. “I shall be obligated to grow my hair”, means “I shall tend my hair, I shall groom my hair”. Or “It shall be my obligation neither to tend nor to groom my hair, but to let it grow wildly.”

Jerusalem Talmud Nazir 1:9

“ ‘I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir.” Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.” Rebbi Simeon ben Laqish said, because an impure nazir brings birds. Does he bring birds? He brings turtledoves or young pigeons. There are some Tannaïm who state that all pure birds are called צפור, and there are some Tannaïm who state that all birds, whether pure or impure, are called צפור. He who says that all pure birds are called צפור, “you may eat any pure bird.” He who says that all birds, whether pure or impure, are called צפור, “say to any winged bird. “What is the rabbi’s reason? He is like somebody offering birds for the upkeep of the Temple. What is Rebbi Meïr’s reason? He is like somebody offering a reparation sacrifice for the upkeep of the Temple. What is the difference between them? If somebody says, “I take upon myself to bring a reparation sacrifice.” In the opinion of Rebbi Meïr he is a nazir since one cannot bring a reparation sacrifice for the upkeep of the Temple. In the opinion of the rabbis he is a nazir since an impure nazir brings a reparation sacrifice.

Jerusalem Talmud Nazir 1:9

Jerusalem Talmud Nazir 1:10

MISHNAH: “I am off grape kernels,” or “off grape skin,” or “off hair shaving,” or “off impurity”; he is a nazir and all rules of nezirut apply to him. “I am like Samson ben Manoaḥ, like Dalilah’s husband, like the one who lifted the gates of Gaza, like the one blinded by the Philistines,” he is a Samson-nazir. What is the difference between a nazir in perpetuity and a Samson-nazir? If the hair of a nazir in perpetuity becomes heavy, he shaves it off with a knife and brings three animals; if he becomes impure, he brings a sacrifice of impurity. If the hair of a Samson-nazir becomes heavy, he does not shave; if he becomes impure, he does not bring a sacrifice of impurity.

Jerusalem Talmud Nazir 1:10

Jerusalem Talmud Nazir 1:11

HALAKHAH: “I am a nazir off grape kernels,” etc. So is the Mishnah: “either off grape kernels,” or “off grape skin,” or “off hair shaving,” or “off impurity”. If he mentioned nazir with any one of them, following Rebbi Jehudah only if he mentioned “and”, but following Rebbi Meïr even if he did not mention “and”.

Jerusalem Talmud Nazir 1:11

Jerusalem Talmud Nazir 1:12

“I am a nazir and a nazir;” he is two times a nazir, for he could have said, “ “I am a nazir.” “I am a nazir,nazir,” two. “I am a nazir, once, and repeated,” he is four times a nazir. Rebbi Yose ben Rebbi Abun said, “as they”, eight. “Like they,” sixteen. Following Symmachos: “Tetragon, four; trigon, three; digon, two.”

Jerusalem Talmud Nazir 1:12

Jerusalem Talmud Nazir 1:14

“I did not vow as a nazir,” he is permitted. “I already had been a nazir,” he is forbidden. Rebbi Abun bar Ḥiyya in the name of Rebbi Avina, Rebbi Immi in the name of Rebbi Yose bar Ḥanina: If somebody says, I am like ‘orlah juice, he did not say anything. The colleagues say, that follows Rebbi Simeon in a disagreement. As we have stated there: “If somebody said, an oath that I shall not eat, but he ate carcass or torn meat, abominations or crawling things, he is guilty. But Rebbi Simeon declares him free from prosecution.” Rebbi Ze‘ira said, they disagree if it is an inclusive statement. But if it is a detailed statement, everybody agrees that no oath can be applied to prohibitions. And here, we consider an inclusive statement. Rebbi Yudan said, one is about vows, the other about oaths. Vows can be applied to prohibitions but no oaths can be applied to prohibitions.

Jerusalem Talmud Nazir 1:14

Jerusalem Talmud Nazir 1:15

“Just as substitute names for nazir vows are like nazir vows, so substitute names for Samson [vows] are like Samson [vows].” What are substitute names for Samson [vows]? Rebbi Avina said, Šimšok, Šimšor, Šimšoṣ.

Jerusalem Talmud Nazir 1:15

Jerusalem Talmud Nazir 1:16

From here, “if his hair became heavy”: Rebbi. For Rebbi Jeremiah said in the name of Rebbi Immi: The words of Rebbi: A nazir in perpetuity shaves once in twelve months. The words of the Sages: A nazir in perpetuity sometimes shaves every thirty days, sometimes once in twelve months. Rebbi Hila in the name of Rebbi Assi: It says so: “I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea. He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days,” but once in twelve months. “Who is one who shaves every thirty days? If he says, I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea.” Rebbi Ze‘ira said, they differ if it was not made explicit. Where do we hold? If he says, “the fullness of my hair”, everybody agrees that he shaves once every thirty days. If he says, “the number of the hairs on my head,” everybody agrees that he shaves after twelve months. But we must hold that he says “like hair”. Rebbi says, “the fullness of my hair”. But the rabbis say, he means “the number of the hairs on my head.” And here, why? Why did the man not make the vow? He only encourages himself to avoid prohibitions. In addition, from the following: “Rebbi Jehudah added: If he said, like that which is collected in the fig harvest, or like sheaves in a Sabbatical year, or like stars in the sky, he is a nazir in perpetuity and shaves every thirty days.” Could you say that Rebbi Jehudah follows the rabbis? He holds with Rebbi, as Rebbi Jehudah added: “Absalom was a nazir in perpetuity and shaved every twelve months.” What is the reason? Because of nezirut. But that would mean for the rabbis that he shaved every thirty days; that is what we have stated: “I am a nazir the house full, or a chest full. One checks him out.” It was stated on that: He shaves every thirty days. But here he said, he shaved every twelve months.

Jerusalem Talmud Nazir 1:16