Kapłańska 27:2 Powiązane Fragmenty

“My mouth [shall be nazir] from wine²¹This refers to the Mishnah, where one person says “my mouth shall be like his mouth.” Somewhere it must have been mentioned that the mouth is the organ to which wine is forbidden. Similarly, if head or foot are mentioned, reference must be to the corresponding taboo imposed on the nazir. Then it is a valid vow of nazir by Mishnah 1:2., my head from shaving, my hand from impurity, my foot from impurity; my head shall be nazir; my liver shall be nezirah,²²This is a separate set of rules. If somebody says, my x shall be nazir, he is a nazir as long as x is a body part necessary for survival (Babli 21b, Tosephta 3:3).” he is a nazir. “My walking shall be nazir; my talking shall be nazir”; he did not say anything. Why? Because he referred the vow to something on which life depends. “Vow, vow²³One invokes the rule of gezerah šawah, “equal cut” (cf. Berakhot 1:1, Note 70; Nedarim 1:1, Note 18, 1:4, Note 159.) The nazir starts his obligation with a vow, mentioned “here” (Num. 6:2). Another personal obligation accepted by a vow is that of paying “the valuation of living persons”, mentioned “there”, (Lev. 27:2). In a different formulation, the argument is in Sifra Beḥuqqotay Parašah 3(6)..” Just as “vow” mentioned there refers to something on which life depends, so “vow” mentioned here refers to something on which life depends.

“ “I am a nazir, and you,” etc. If he was permitted, she is permitted²⁹This must refer to Mishnah 1, the case that the wife says “and so am I”. Then her vow is dependent on his; if his vow is declared non-existent, so is hers. But in Mishnah 2, saying “amen” makes her vow independent of his; if his vow were permitted, hers would still exist.. If she was permitted, he is not permitted.

What about, “and so am I³⁰The last case in Mishnah 1, if the husband says “so am I” to his wife’s vow.,” how do you treat this? As “amen, it is confirmed for you,³¹Then he confirmed his wife’s vow. The confirmation of a wife’s vow by her husband is irrevocable.” or “you did well³²This is talk, not confirmation.”? The elder [Rebbi] Ḥiyya and the elder Rebbi Hoshaia. It is stated: If a woman made a vow to be anazir; her husband heard and said to her, “why did you make a vow of nazir? What did you do to make a vow of nazir? I would not like that you made a vow of nazir! There is neither vow nor oath here;” he did not say anything³³The only language which the husband is empowered to use is that of dissolution, הפרה. Any other language is invalid; cf. Nedarim 10:10, Note 95 (Babli Nedarim 77b).. But if he said, “you did well that you did make a vow of nazir; I liked that you did make a vow of nazir; if you had not made a vow of nazir I would have told you to make one”, Rebbi Ḥiyya stated on this, in all of these cases he cannot dissolve³⁴In his opinion, confirmation of a vow is not restrictedr to a fixed formula, but dissolution would be.. But Rebbi Hoshaia stated: In all these cases, he can dissolve unless he said “amen” or “it is confirmed for you”, then he can no longer dissolve.