nazir

732 occurrences across the corpus

The Jerusalem Talmud

The House of Shammai say, he is bound by a vow and is a nazir, but the House of Hillel say, he is neither bound by a vow nor is he a nazir.

Jerusalem Talmud Nazir 2:12

MISHNAH: If a cup of wine was prepared for somebody who then said, “I am a nazir [abstaining] from it”, he is a nazir. It happened that a cup of wine was prepared for a woman who already was drunk, when she said, “I am a nazir [abstaining] from it”. The Sages said that she only intended to say, “it shall be qorban for me.”

Jerusalem Talmud Nazir 2:12

Jerusalem Talmud Nazir 2:13

HALAKHAH: “If a cup of wine was prepared,” etc. The Mishnah applies if he is not used to it; but if he is used to it, that is what we have stated: “It happened that a cup of wine was prepared for a woman who already was drunk when she said, “I am a nazir [abstaining] from it”. The Sages said that she only intended to say, “it shall be qorban for me.” Rebbi Jeremiah in the name of Rebbi Ze‘ira: It is not even an expression of qorban. Why? Because one can neither use an expression of nezirut for qorban nor an expression of qorban for nezirut.

Jerusalem Talmud Nazir 2:14

MISHNAH: “I am a nazir on condition that I may drink wine or become impure for the dead,” he is a nazir and forbidden everything. “I knew that there are nezirim but I did not know that wine is forbidden to the nazir”; wine is forbidden to him, but Rebbi Simeon permits. “I knew that wine was forbidden to the nazir but I thought that the Sages would permit me because I cannot live without wine, or because I am an undertaker;” he is permitted but Rebbi Simeon forbids.

Jerusalem Talmud Nazir 2:14

Jerusalem Talmud Nazir 2:17

MISHNAH: “I shall be a nazir and obligate myself to shave a nazir,” if another heard him and said: “I also shall be and I obligate myself to shave another nazir,” if they are clever, they will shave one another; otherwise they have to shave other nezirim.

Jerusalem Talmud Nazir 2:17

Jerusalem Talmud Nazir 2:18

HALAKHAH: “I shall be a nazir and obligate myself to shave a nazir,” etc. This “I also”, what do you subsume under it? Does “I also” refer to the entire sentence, or does “I also” only refer to part of the sentence? If “I also” refers to the entire sentence, he says “I also am a nazir.” If “I also” only refers to part of the sentence, he said “I am a nazir.” It was stated in the House of Rebbi: “ ‘I also’ refers to the entire sentence.” Rebbi Yose said, this implies that if some person said, I am a nazir for 100 days, and another person heard him and said, “I also”; the first one is a nazir for 100 days, the other is a nazir for 30 days unless he says, “I am like him, I am the same as he is.” Rebbi Ḥiyya stated: “I am obligated to shave half [a nazir]. Then he said, I am a nazir. If he shaved after 30 days he has fulfilled his obligation.” Rebbi Yose said, the Mishnah implies this: “ ‘I shall be a nazir and obligate myself to shave a nazir,’ if another heard him and said: ‘I also shall be and I obligate myself to shave another nazir,’ if they are clever, they will shave one another.” But not themselves. Because he said, “I shall be a nazir and obligate myself to shave a nazir”. But if he said, “I obligate myself to shave half a nazir” and then he said, “I shall be a nazir,” if he shaved himself he has acquitted himself of his obligation. One understands that the second one can shave the first, but can the first shave the second? Rebbi Yose in the name of Rebbi Ze‘ira: This means that a person can take upon himself the sacrifice of a nazir who only in the future will make his vow. Rebbi Ḥinena in the name of Rebbi Ze‘ira inferred three [statements]: It implies that if he shaved himself he acquitted himself. It implies that a person obligates himself for another’s nezirut sacrifices of a future vow. It implies that a person chooses another’s nezirut sacrifices without the other’s knowledge. But he cannot dedicate [the animals] without the other’s knowledge.

Jerusalem Talmud Nazir 2:18

Jerusalem Talmud Nazir 2:19

Rebbi Mana asked before Rebbi Yudan: If he said “I am obligated for the sacrifices of a nazir,” might he make the vow of nazir in the future?If he made the vow without explaining, he may shave any nazir, whether he already made the vow or whether he would make it in the future. If he explained? It can be compared to the following, as Rebbi Levi ben Ḥayyata asked: If he wrote to her, “I shall have nothing to do with the properties which you might inherit in the future.” May a person make a condition on things not yet in existence?

Jerusalem Talmud Nazir 2:19

Jerusalem Talmud Nazir 2:20

MISHNAH: “I am taking upon myself to shave half a nazir,” and his neighbor heard it and said, “I also am taking upon myself to shave half a nazir,” each one of them shaves an entire nazir, the words of Rebbi Meïr. But the Sages say, each of them shaves half a nazir.

Jerusalem Talmud Nazir 2:20

Jerusalem Talmud Nazir 2:21

HALAKHAH: “I am taking upon myself to shave half a nazir,” etc. Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda both say that they disagree if it was not spelled out. What are we dealing with? If he said, every half head, everybody agrees that he completely shaves a nazir. If he says, half of the obligation, everybody agrees that he shaves half a nazir. But we are dealing with the case that he says: “half”. Rebbi Meïr says, as if he said half a head, but the rabbis said, as if he said, half of the obligation. Rebbi Yudan said, it turns our that leniency is a restriction. In the opinion of Rebbi Meïr who said, as if he had said half a head, he brings one sacrifice since the nazir can shave on one sacrifice. In the opinion of the rabbis who said, half of the obligation, he has to pay for a sacrifice and a half, half of the obligation of a person.

Jerusalem Talmud Nazir 2:21

Jerusalem Talmud Nazir 2:22

MISHNAH: “I shall be a nazir if I have a son,” when a son is born to him, he is a nazir; if a daughter, a sexless, or a hermaphrodite, he is not a nazir. If he said, “when I see a child of mine,” even if a daughter, a sexless, or a hermaphrodite were born to him he is a nazir.

Jerusalem Talmud Nazir 2:22

Jerusalem Talmud Nazir 2:23

HALAKHAH: “I shall be a nazir if I have a son,” etc. A daughter counts for nothing, a sexless or a hermaphrodite are questionable.

Jerusalem Talmud Nazir 2:24

MISHNAH: If his wife had a miscarriage, he is not a nazir. Rebbi Simeon says, he should say: If it was a viable child, I am a nazir as an obligation, if not, I am a nazir voluntarily. If afterwards she had a child, he is a nazir. Rebbi Simeon says, he should say: If the earlier one was a viable child, I earlier was a nazir as an obligation, and now I am a nazir voluntarily; otherwise, I earlier was a nazir voluntarily, and now I am a nazir as an obligation.

Jerusalem Talmud Nazir 2:24

Jerusalem Talmud Nazir 2:25

HALAKHAH: “If his wife had a miscarriage,” etc. Should one not be afraid that he might have been viable? Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s, since Rebbi Jehudah said, any doubt of nezirut is permitted. It was said to him that Rebbi Jehudah said so only for the end; but for the start even Rebbi Jehudah will agree. What is beginning and what is end? Rebbi Samuel ben Rav Isaac said, everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Rebbi Yose ben Rebbu Abun said: Rebbi Ḥiyya bar Abba and Rebbi Samuel ben Rav Isaac disagreed: Everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Where do they disagree? If it was once or twice. Rebbi Ḥiyya bar Abba considered it the end, Rebbi Samuel considered it the beginning. Rebbi Mana: The problem for Rebbi Samuel ben Rav Isaac about one or two times is whether it is the beginning or the end.

Jerusalem Talmud Nazir 2:25

Jerusalem Talmud Nazir 2:26

MISHNAH: “I am a nazir and a nazir when a son is born to me.” If he started counting for himself when a son was born to him, he finishes his own and then counts for his son. “I am a nazir when a son is born to me, and a nazir.” If he had started counting for himself when a son was born to him he interrupts his own, counts for his son, and then finishes for himself.

Jerusalem Talmud Nazir 2:26

Jerusalem Talmud Nazir 2:27

HALAKHAH: “ “I am a nazir and a nazir when a son is born to me,” etc. Rebbi Yose asked: If he said, “I am a nazir for these 30 days and those 30 days.” Rebbi Ze‘ira said before Rebbi Mana: Is that not the Mishnah? “He interrupts his own, counts for his son, and then finishes for himself.” Not even if his wife is in the process of giving birth? He said to him, his nezirut is not comparable to his son’s nezirut, but to the case that he said, “I am already a nazir and a nazir after twenty days.” Rebbi Eleazar and Rebbi Yose ben Ḥanina both say: If he finished his nezirut, his son’s nezirut cannot start for him before he was shaving with a sacrifice. About a nazir who became impure, the opinions of Rebbi Yose ben Ḥanina seem contradictory. There, he says, if a person impure by the impurity of the dead made a vow of nazir, his seventh day is counted. If a nazir becomes impure, his seventh day is not counted. In our case, is he not like a person impure by the impurity of the dead, who made a vow of nazir? And is not the seventh day counted for a person impure by the impurity of the dead, who made a vow of nazir? Would this obligate him to bring a sacrifice for his impurity? But if a nazir who becomes impure, his seventh day is not counted; does it not obligate him to bring a sacrifice for his impurity? And here, because he is obligated to bring a sacrifice (of impurity), the seventh day is [not] counted for him.

Jerusalem Talmud Nazir 2:27

Jerusalem Talmud Nazir 2:28

Simeon bar Abba in the name of Rebbi Joḥanan: If he polluted himself during his son’s nezirut but was warned because of his own nezirut, he is whipped. If he dedicated his sacrifices, they are sanctified. One does not consider what Rebbi Ḥiyya stated: “His sacrifice to the Eternal for his nezirut,” i. e., his vow of nazir should precede his sacrifice, rather than that his sacrifice precede his vow of nazir.

Jerusalem Talmud Nazir 2:28

Jerusalem Talmud Nazir 2:30

Rebbi Ḥiyya stated: “Nazir after twenty days and nazir 100 days from now on.” He counts twenty days, interrupts and counts another 30 days, and counts another 80 to complete his first nezirut.

Jerusalem Talmud Nazir 2:30

Rebbi Ḥiyya stated: “Nazir after twenty days and nazir 100 days from now on.” He counts twenty days, interrupts and counts another 30 days, and counts another 80 to complete his first nezirut.

Jerusalem Talmud Nazir 2:31

MISHNAH: “I shall be a nazir if a son is born to me and a nazir for 100 days.” If a son is born to him in less than 70 [days], he should not lose anything. After 70 [days], he reduces to 70 since no shaving is for less than 30 days.

Jerusalem Talmud Nazir 2:31

Jerusalem Talmud Nazir 2:32

HALAKHAH: ““I shall be a nazir if a son is born to me,” etc. It is obvious that the end of a day is counted as a full [day]. Is the start of a day counted as a full day? Is that not the Mishnah: “after 70 [days], he reduces to 70,” not even a part? This implies that the start of a day is counted as a full day.

Jerusalem Talmud Nazir 2:33

If he was born on the eightieth day, he eliminates ten. If he was born on the ninetieth day, he eliminates twenty. If he finished his nezirut and came to complete his son’s nezirut and became impure within the first ten days, he eliminates everything. Within the last twenty days? Rebbi Abba in the name of Rab and Rebbi Joḥanan both say, he eliminates thirty. Rebbi Samuel said, he eliminates seven only. Samuel bar Abba asked before Rebbi Yose: Does Rebbi Joḥanan think that eliminating by a shaving knife is identical with substantial eliminating? Rebbi Ze‘ira said, if Rebbi Joḥanan thought that eliminating by a shaving knife is identical to substantial eliminating, why would he say that he eliminates thirty? Should he not invalidate everything? Rebbi Abin bar Ḥiyya said before Rebbi Ze‘ira: Explain it if he was born on a day unsuitable to bring a sacrifice. Think of it, if he was born in the night, is that not unsuitable to bring a sacrifice? It is suitable; the night caused it. Think of it, if he was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave when [the son] was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave before his son was born, he celebrates one shaving for both. If he had dedicated his sacrifices but did not manage to shave before his son was born. There, they say that he celebrates one shaving for both. Rebbi Joḥanan said, he shaves and then shaves a second time. A baraita disagrees with Rebbi Joḥanan: “They asked Rebbi Simeon ben Ioḥai: Assume that he was both a nazir and a sufferer from scale disease, may he shave once and have it counted for his nezirut and his scale disease? He said to them: If he shaved to remove hair, you would be correct. But the nazir shaves to remove hair whereas the sufferer from scale disease shaves to have hair grow. They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave to remove hair. (They said to him. If both of them shaved before the sprinkling of the blood, you would be correct. But the nazir shaves before the sprinkling of the blood and the sufferer from scale disease shaves after the sprinkling of the blood! They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave before the sprinkling of the blood!) He said to them, if both shaved before they immerse themselves in water, you would be correct. But the nazir shaves before he immerses himself in water and the sufferer from scale disease shaves after he immerses himself in water. They said to him, the matter is settled. It cannot be counted for the days of his completeness, it cannot be counted for the days of his count. It cannot be counted for purification; it cannot be counted for impurity. That is, if he was a nazir and sufferer from scale disease. But if he was a nazir and nazir, he may shave once for both.” What does Rebbi Joḥanan do with this? He explains that they disagree with Rebbi Simeon ben Laqish.

Jerusalem Talmud Nazir 2:33

Jerusalem Talmud Nazir 3:1

MISHNAH: If somebody said, “I am a nazir,” he shaves on the 31 day, but if he shaved on the 30 day, he has fulfilled his obligation. “I am a nazir for 30 days,” if he shaved on the 30th day, he did not fulfill his obligation.

Jerusalem Talmud Nazir 3:1

Jerusalem Talmud Nazir 3:2

HALAKHAH: “If somebody said, “I am a nazir,” etc. This supports Bar Qappara, that if he shaved on the 30 day, he did not fulfill his obligation. This supports Rebbi Jonathan, that if he shaved on the 30 day, he did fulfill his obligation. Both of them? It is only one opinion, “this testimony”. They knew that it was forbidden to shave on the 30th; they thought that if he shaved on the 30th day, he did not fulfill his obligation. He came to testify that if he shaved on the 30th day, he fulfilled his obligation.

Jerusalem Talmud Nazir 3:5

HALAKHAH: “If somebody vowed two neziriot,” etc. If he finished his first period of nezirut and started to lean on the second, when they did not find an opening for the first while they found an opening for the second, the second can be used for the first. Where do we hold? If he said, “I am a nazir twice,” a vow which is partially annulled is totally annulled. If he said, “I am a nazir for these 30 days and those 30 days,” in this case the second cannot be used for the first. But we must hold that he said, “I am a nazir and nazir.” If he said, “these are for nezirut.” But if he said, “these are for my nezirut; those are for the other nezirut,” in this case the second cannot be used for the first. Rebbi Eleazar said, if he finished the first nezirut, as soon as he brought a sacrifice and shaved, the first is credited for the second. Rebbi Jacob bar Aḥa commanded the colleagues: If you hear anything formulated by Rebbi Eleazar, you should know that Rebbi Joḥanan disagrees: not unless he brings all his sacrifices, following the rabbis; but following Rebbi Simeon even if he brings only one sacrifice. If he dedicated both together, he has only one in his hand. If he dedicated each of them separately or brought each of them for the other, he did not acquit himself [of his obligation]. This means that as far as holiness goes, they became holy. But did not Rebbi Ḥiyya state: “His sacrifice to the Eternal for his nezirut,” i. e., that his vow of nazir should precede his sacrifice, rather than that his sacrifice precede his vow of nazir. It is different, because he still is in nezirut. One understands the second for the first. The first for the second? Rebbi Jehudah said, this supports Rebbi Eleazar. But did not Rebbi Jacob bar Aḥa command the colleagues: If you hear anything formulated by Rebbi Eleazar, you should know that Rebbi Joḥanan disagrees; not unless he brings all his sacrifices. They wanted to say, following the rabbis. But here, we hold with Rebbi Simeon. Rebbi Ḥinena in the name of Rebbi Phineas: Explain it for his nezirut and the nezirut he pledged for his son. In that, the second can be used for the first. Rebbi Yose ben Rebbi Abun said, did we not argue about one who said, “I am a nazir”? He really should be a nazir only once. You were severe with him and obligated him to be a nazir twice. Is it not enough that you were severe with him and obligated him to be a nazir twice, that now you say, he has nothing in his hands?

Jerusalem Talmud Nazir 3:5

Jerusalem Talmud Nazir 3:6

MISHNAH: If somebody says, “I am a nazir” and became impure on the 30 day, he invalidated everything; Rebbi Eliezer says, he invalidated only seven. “I am a nazir for 30 days,” if he became impure on the 30 day, he invalidated everything.

Jerusalem Talmud Nazir 3:6

Jerusalem Talmud Nazir 3:7

HALAKHAH: “If somebody says, ‘I am a nazir’,” etc. Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Eliezer learned from the sufferer from skin disease, for whom we find seven days between shaving and shaving. Why does he not learn from the impure nazir? The sufferer from skin disease shaves repeatedly; the impure nazir does not shave repeatedly. The rabbis from Caesarea say, they disagree explicitly: Rebbi Joḥanan said, Rebbi Eliezer learned from the sufferer from skin disease; Rebbi Eleazar says, Rebbi Eliezer learned from the impure nazir. What difference does it make for Rebbi Eliezer whether the vow for nazir was implicit rather than explicit? If the vow for nazir was implicit, he does not invalidate if he tears his hair out, and his seventh day is counted for him; if the vow for nazir was explicit, he invalidates if he tears his hair out and his seventh day is not counted for him.