Jerusalem Talmud Nazir 9.1

משנה: הַגּוֹיִם אֵין לָהֶן נְזִירוּת. נָשִׁים וַעֲבָדִים יֵשׁ לָהֶן נְזִירוּת. חוֹמֶר בַּנָּשִׁים מִבָּעֲבָדִים שֶׁהוּא כוֹפֵף אֶת עַבְדּוֹ וְאֵינוֹ כוֹפֵף אֶת אִשְׁתּוֹ. חוֹמֶר בָּעֲבָדִים מִבַּנָּשִׁים שֶׁהוּא מֵיפֵר נִדְרֵי אִשְׁתּוֹ וְאֵינוֹ מֵיפֵר נִדְרֵי עַבְדּוֹ. הֵיפֵר לְאִשְׁתּוֹ הֵיפֵר עוֹלָמִית. הֵיפֵר לְעַבְדּוֹ יָצָא לְחֵירוּת הִשְׁלִים נְזִירוּתוֹ. עָבַר מִכְּנֶגֶד פָּנָיו רִבִּי מֵאִיר אוֹמֵר לֹא יִשְׁתֶּה. וְרִבִּי יוֹסֵי אוֹמֵר יִשְׁתֶּה.

MISHNAH: Gentiles cannot take a vow as nazir. Women and slaves can take a vow as nazir. A man’s power is restricted for his wives more than for his slaves since he can force his slave but he cannot force his wife. His power is restricted for his slaves more than for his wives since he can dissolve his wife’s vows but not his slave’s vows. If he dissolved his wife’s, they are eternally dissolved. If he dissolved his slave’s, once the slave gains his freedom he has to fulfill his nezirut. If [the slave] is not in the presence of his master, Rebbi Meïr says, he cannot drink, but Rebbi Yose says, he may drink.

הלכה: הַגּוֹיִם אֵין לָהֶן נְזִירוּת כול׳. בְּנֵי יִשְׂרָאֵל נוֹדְרִין בַּנָּזִיר וְאֵין הַגּוֹיִם נוֹדְרִין בַּנָּזִיר. כְּמַה דְאַתְּ אָמַר. אִישׁ. מַה תַּלְמוּד לוֹמַר אִישׁ. לְהָבִיא הַגּוֹיִם שֶׁנּוֹדְרִין נְדָרִים וּנְדָבוֹת כְּיִשְׂרָאֵל. אֱמוֹר אַף הָכָא כֵן. שַׁנְיָיא הִיא. דִּכְתִיב וְכִפֶּר עָלָיו. אֶת שֶׁיֵּשׁ לוֹ כַפָּרָה. יָצְאוּ גוֹיִם שֶׁאֵין לָהֶן כַּפָּרָה.

HALAKHAH: “Gentiles cannot vow as nazir,” etc. Israelites can vow as nazir, Gentiles cannot vow as nazir. Since you say, “a man”, why does the verse mention “a man”? To include Gentiles, who make vows and offer voluntary gifts like Israelites! Why should one not say the same here? There is a difference, for it is written “He shall atone for him.” This refers to one to whom atonement applies. It excludes Gentiles, to whom atonement does not apply.

תַּמָּן תַּנִּינָן. הַנָּכְרִי. רִבִּי מֵּאִיר אוֹמֵר. נֶעֱרַךְ אֲבָל לֹא מַעֲרִיךְ. רִבִּי יְהוּדָה אוֹמֵר. מַעֲרִיךְ אֲבָל לֹא נֶעֱרַךְ. וְזֶה וְזֶה מוֹדִין שֶׁהֵן נוֹדְרִין וְנִידָּרִין. רִבִּי יִרְמְיָה בָּעֵי. מָאן דְּאָמַר תַּמָּן מַעֲרִיךְ. וְהָכָא מַזִּיר. מָאן דְּאָמַר נֶעֱרַךְ. הָכָא נִיזּוֹר. מַזִּיר הֵיךְ אֶיפְשָׁר. יִשְׁרָאֵל מַזִּיר אֶת הַגּוֹי. וְשָׁמַע הוּא לֵיהּ. אֶלָּא בְּשֶׁאָמַר יִשְׂרָאֵל. הֲרֵינִי נָזִיר. וְשָׁמַע הַגּוֹי וְאָמַר. מַה שֶׁאָמַר זֶה עָלַי. אֵינוֹ אֶלָּא כְפוֹרֵעַ חוֹב. נִיזּוֹר הֵיךְ אֶיפְשָׁר. גּוֹי מַזִּיר אֶת יִשְׂרָאֵל. יִשְׂרָאֵל לְיִשְׂרָאֵל אֵינוֹ מַזִּיר וְגּוֹי מַזִּיר אֶת יִשְׂרָאֵל. אֶלָּא בְּשֶׁאָמַר הַגּוֹי. הֲרֵינִי נָזִיר. וְשָׁמַע יִשְׂרָאֵל וְאָמַר. מַה שֶׁאָמַר זֶה עָלַי. מַה מִיעַטְתָּ בוֹ. יִשְׂרָאֵל בְּבַל יָחֵל וְאֵין הַגּוֹי בְּבַל יָחֵל. אָמַר רִבִּי יוֹנָה. יִשְׂרָאֵל יֵשׁ לָהֶן הֵיתֵר חָכָם. גּוֹיִם אֵין לָהֶן הֵיתֵר חָכָם. אָמַר רִבִּי יוֹסֵי. יִשְׂרָאֵל צְרִיכִין הֵיתֵר חָכָם וְהַגּוֹיִם אֵין צְרִיכִין הֵיתֵר חָכָם. וְאַתְיָיא דְּרִבִּי יוֹנָה כִּדְרִבִּי אַבָּהוּ. חָדָא גוֹיָה אָתַת לְגַבֵּי רִבִּי אַבָּהוּ. אָמַר לַאֲבִימֵי בַּר טוֹבִי. פּוּק וּפְתַח לָהּ בְּנוֹלָד. וּדְרִבִּי יוֹנָה כְּרִבִּי אָחָא. דְּאָמַר. הוּא לָבָן הוּא כּוּשַׁן רִשְׁעָתַיִם. וְלָמָּה נִקְרָא שְׁמוֹ כּוּשַׁן רִשְׁעָתַיִים. שֶׁעָשָׂה שְׁתֵּי רִשְׁעִיּוֹת. אַחַת שֶׁחִילֵּל אֶת הַשְׁבוּעָה וְאַחַת שֶׁשִּׁיעְבֵּד בְּיִשְׂרָאֵל שְׁמוֹנֶה שָׁנָה.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

וְיִכּוֹף אֶת אִשְׁתּוֹ. לֹא כֵן אָמַר רִבִּי הוּנָא. הֲנָיָיתִי עָלֶיךָ. כּוֹפֶה וּמְשַׁמְּשָׁתוֹ. הֲנָיָיתְךָ עָלַי. הֲרֵי זֶה יָפֵר. שַׁנְיָיה הִיא שֶׁהוּא הֲנָיָיתוֹ וַהֲנָיָיתָהּ. וְלֹא יִכּוֹף אֶת עַבְדּוֹ. שַׁנְיָיא הִיא. דִּכְתִיב כִּי נֵזֶר אֱלֹהָיו עַל רֹאשׁוֹ. אֶת שֶׁאֵין לוֹ אָדוֹן אַחֵר. יָצָא עֶבֶד שֶׁיֵּשׁ לוֹ אָדוֹן אַחֵר. הָיָה יָכוֹל לִמְחוֹת עַל דְּבַר רַבּוֹ. אוֹמֵר לוֹ. הֲלָכָה הִיא. שְׁמַע לְדִבְרֵי רַבָּךְ. כְּפָפוֹ רַבּוֹ וְנִיטְמָא מָהוּ שֶׁיָּבִיא קָרְבַּן טוּמְאָה. וְכִי נָזִיר הוּא. לֹא אַתְּ הוּא שֶׁגָּזַרְתָּה עָלָיו שֶׁיִּטַּמֵּא. אַתְּ אָמַר. מֵבִיא קָרְבַּן טוּמְאָה. וָכָא מֵבִיא קוֹרְבַּן טוּמְאָה. כְּפָפוֹ רַבּוֹ וְנִיטְמָא מָהוּ שֶׁיִּסְתּוֹר. וְכִי נָזִיר הוּא. אֶלָּא אַתְּ הוּא שֶׁגָּזַרְתָּ עָלָיו שֶׁיִּטַּמֵּא. אַתְּ אוֹמֵר. סוֹתֵר. וָכָא סוֹתֵר.

Why can he not force his wife? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her and sleeps with her. Any benefit from you [shall be forbidden] to me, he hasto dissolve. There is a difference because it is a benefit for him and her. He should not be able to force his slave! There is a difference, “because his God’s crown is on his head,” a person who has no other master. This excludes the slave who has another master. If he comes to protest his master’s word, one says to him: this is practice, obey your master’s orders! If his master pushed him and he became impure, does he have to bring a sacrifice of impurity? Is he a nazir, did not you decide for him that he should become impure? You say, he brings a sacrifice of impurity; could he bring here a sacrifice of impurity? Does he annul? Is he a nazir, did not you decide for him that he should become impure? You say, he annuls; could he here annul?

פְּשִׁיטָא דָא מִילְּתָא. נִיטְמָא וְאַחַר כָּךְ יָצָא לְחֵירוּת מֵבִיא קָרְבַּן טוּמְאָה. מָהוּ. בְּשֶׁכְּפָפוֹ רַבּוֹ אוֹ בְשֶׁלֹּא כְפָפוֹ רַבּוֹ. אִין תֵּימַר בְּשֶׁכְּפָפוֹ. מֵבִיא קָרְבַּן טוּמְאָה. אִין תֵּימַר בְּשֶׁלֹּא כְפָפוֹ. רַבּוֹ יַשְׁלֵם כָּל זְמַן שֶׁהוּא תַחְתָּיו. אָמַר רִבִּי יוֹסֵי. בְּשֶׁכְּפָפוֹ רַבּוֹ אֲנָן קַיָימִין. שֶׁלֹּא תֹאמַר. הוֹאִיל וְיָצָא לְחֵירוּת תִּפְקַע מִמֶּנּוּ נְזִירוּת בְּטוּמְאָה. לְפוּם כֵּן צָרַךְ מֵימַר. מוֹנֶה לִנְזִירוּת בְטוּמְאָה.

The following is obvious: If he became impure and then was manumitted, he brings a sacrifice of impurity. When is that, if his master forced him or if his master did not force him? If you say that he forced him, how can be bring a sacrifice of impurity? If you say he did not force him, should he not count for his master as long as he still is in the latter’s power? Rebbi Yose said, we are dealing with the case that his master forced him. You should not say that because he was manumitted, the nezirut in impurity was lifted from him. Therefore, it was necessary to say that he counts nezirut in impurity.

אָמַר רִבִּי יוֹסֵי. עֶבֶד שֶׁאָמַר. הֲרֵינִי נָזִיר לִכְשֶׁאֵצֵא לְחֵירוּת. כּוֹפוֹ לִנְזִירוּת. עֶבֶד כּוֹפוֹ לִנְזִירוּת וְאֵינוֹ כוֹפֶה לֹא לִנְדָרִים וְלֹא לִשְׁבוּעוֹת. רִבִּי יִרְמְיָה בְעָא קוֹמֵי רִבִּי זְעִירָא. כְּפָפוֹ רַבּוֹ וְנִיטְמָא מָהוּ שֶׁיִּלָּקֶה. אוֹ אֵינוֹ אֶלָּא הֲלָכָה. מָה אֲנָן קַיָימִין. אִם בִּשֶׁנְּזִירוּתוֹ תוֹרָה וַהֲלָכָה יֵשׁ לָכוּף לוֹקֶה. אִם בְּשֶׁאֵילּוּ וָאֵילּוּ מִדִּבְרֵיהֶן לֹא יַלָּקֶה. אָמַר רִבִּי מָנָא. לוֹקִין עַל הַהֲלָכָה. אֶלָּא אָכֵן הוּא. אִם בִּשֶׁנְּזִירוּתוֹ הֲלָכָה וַהֲלָכָה יֵשׁ לָכוּף וְלוֹקֶה. אִם בְּשֶׁאֵילּוּ וָאֵילּוּ מִדִּבְרֵיהֶן לֹא יַלָּקֶה.

“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.

כְּפָפוֹ רַבּוֹ לְדָבָר אֶחָד מָהוּ שֶׁיִּכּוֹף אוֹתוֹ לְכָל הַדְּבָרִים. בָּאנוּ לְמַחֲלוֹקֶת רִבִּי מֵאִיר וְרִבִּי יוֹסֵי. עָבַר מִכְּנֶגֶד פָּנָיו. רִבִּי מֵאִיר אוֹמֵר. לֹא יִשְׁתֶּה. רִבִּי יוֹסֵי אוֹמֵר. יִשְׁתֶּה. מָה אֲנָן קַיָימִין. אִם בְּשֶׁאָמַר. בֵּין בְּפָנַיי בֵּין שֶׁלֹּא בְפָנַיי שְׁתֵה. אוֹף רִבִּי מֵאִיר מוֹדֶה. אִם בְּאוֹמֵר. בְּפָנַיי שְׁתֵה שֶׁלֹּא בְפָנַיי אַל תִּשְׁתֶּה. אוֹף רִבִּי יוֹסֵי מוֹדֶה. אֶלָּא כֵן אֲנָן קַיָימִין בְּאוֹמֵר שְׁתֵה. רִבִּי מֵאִיר אוֹמֵר. בְּפָנַי שְׁתֵה וְשֶׁלֹּא בְפָנַי אַל תִּשְׁתֶּה. רִבִּי יוֹסֵי אוֹמֵר. בְּאוֹמֵר. בֵּין בְּפָנַיי בֵּין שֶׁלֹּא בְפָנַיי שְׁתֵה.

If his master forced him in one respect, did he force him in all respects? We came to the disagreement between Rebbi Meїr and Rebbi Yose: “If [the slave] is not in the presence of his master, Rebbi Meїr says, he cannot drink, but Rebbi Yose says, he may drink.” Where do we hold? If he told him, drink whether in my presence or not in my presence, even Rebbi Meїr will agree. If he told him, drink in my presence, do not drink in my absence, even Rebbi Yose will agree. But we hold in the case that he tells him: “drink!” Rebbi Meїr says, [it means] drink in my presence, do not drink in my absence. Rebbi Yose says, [it is] as if he said, drink whether in my presence or not in my presence.