nezirut

“Rebbi Yose said, if a slave said, ‘I shall be a nazir when manumitted,’ his master forces him in matters of nezirut. [The master] can force a slave in matters of nezirut; he does not have to force him in matters either of vows or of oaths.” Rebbi Jeremiah asked before Rebbi Ze‘ira: If his master forced him and he became impure, is he to be whipped? Or is that only practice? Where do we hold? If his nezirut has biblical status and by practice one may force, he is whipped. If both are rabbinical, he is not whipped. Rebbi Mana said, does one whip for practice? But it must be the following: If his nezirut is practice and by practice one may force, he is whipped. If both are rabbinical, he is not whipped.

“Rebbi Yose said, if a slave said, ‘I shall be a nazir when manumitted,’ his master forces him in matters of nezirut. [The master] can force a slave in matters of nezirut; he does not have to force him in matters either of vows or of oaths.” Rebbi Jeremiah asked before Rebbi Ze‘ira: If his master forced him and he became impure, is he to be whipped? Or is that only practice? Where do we hold? If his nezirut has biblical status and by practice one may force, he is whipped. If both are rabbinical, he is not whipped. Rebbi Mana said, does one whip for practice? But it must be the following: If his nezirut is practice and by practice one may force, he is whipped. If both are rabbinical, he is not whipped.

“Rebbi Yose said, if a slave said, ‘I shall be a nazir when manumitted,’ his master forces him in matters of nezirut. [The master] can force a slave in matters of nezirut; he does not have to force him in matters either of vows or of oaths.” Rebbi Jeremiah asked before Rebbi Ze‘ira: If his master forced him and he became impure, is he to be whipped? Or is that only practice? Where do we hold? If his nezirut has biblical status and by practice one may force, he is whipped. If both are rabbinical, he is not whipped. Rebbi Mana said, does one whip for practice? But it must be the following: If his nezirut is practice and by practice one may force, he is whipped. If both are rabbinical, he is not whipped.

“Rebbi Yose said, if a slave said, ‘I shall be a nazir when manumitted,’ his master forces him in matters of nezirut. [The master] can force a slave in matters of nezirut; he does not have to force him in matters either of vows or of oaths.” Rebbi Jeremiah asked before Rebbi Ze‘ira: If his master forced him and he became impure, is he to be whipped? Or is that only practice? Where do we hold? If his nezirut has biblical status and by practice one may force, he is whipped. If both are rabbinical, he is not whipped. Rebbi Mana said, does one whip for practice? But it must be the following: If his nezirut is practice and by practice one may force, he is whipped. If both are rabbinical, he is not whipped.

HALAKHAH: Rebbi Joḥanan said, who is the Tanna of “when he had shaved, before he shaved”? Rebbi Eliezer! But for the rabbis it would be before the blood was sprinkled for him. Ulla bar Ismael in the name of Rebbi Eleazar: What is Rebbi Eliezer’s reason? “The nazir shall shave the hair of his crowned head.” The Torah made his nezirut dependent on his hair.

If he completed his nezirut but did not manage to shave before he was informed about a possible case of a grave in the abyss, he cancels. If he designated his sacrifices but did not manage to shave before he was informed about a grave in the abyss? Rebbi Ze‘ira said before Rebbi Mana: Is that not the Mishnah? Whether he shaved or did not shave following Rebbi Eliezer, or whether it happened before or after blood was sprinkled according to the rabbis!

There, we have stated: “If two groups of witnesses were testifying against a person, one group say that he vowed nazir twice, the others say that he vowed nazir five times. The House of Shammai say, the testimony is split and there is no nezirut there. But the House of Hillel say, five contains two; he should be a nazir twice.” Rav said, they differ in the overall testimony. But in detail, everybody agrees that the testimony is split. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that five contains two. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four.