משנה: הֲרֵינִי נָזִיר מִיכָּן וְעַד מָקוֹם פְּלוֹנִי. אוֹמְדִין כַּמָּה יָמִים מִיכָּן וְעַד מָקוֹם פְּלוֹנִי. אִם פָּחוֹת מִשְּׁלשִׁים יוֹם נָזִיר שְׁלשִׁים יוֹם וְאִם לָאו נָזִיר כְּמִינְייַן הַיָּמִים. הֲרֵינִי נָזִיר כְּמִינְייַן יְמוֹת הַשָּׁנָה. מוֹנֶה נְזִירוּת כְּמִינְייַן יְמוֹת הַשָּׁנָה. אָמַר רִבִּי יְהוּדָה מַעֲשֶׂה הָיָה וְכֵּיוָן שֶׁהִשְׁלִים מֵת. MISHNAH: “I am a nazir from here to place X.” One estimates how many days it is from here to place X. If less than thirty days, he is a nazir for 30 days, otherwise for the count of the days.
“I am a nazir according to the count of the days of the year, he counts nezirut in the count of the days of a year. Rebbi Jehudah said, this happened, and after he had finished, he died.
הלכה: הֲרֵינִי נָזִיר מִכָּאן עַד מָקוֹם פְּלוֹנִי וכו׳. מָה נָן קַייָמִין. אִם כְּמִינְייַן יְמוֹת הַחַמָּה. ש̇ס̇ה̇ נְזִירִיּוֹת כְּמִינְייַן יְמוֹת הַחַמָּה. וְאִם כְּמִינְייַן יְמוֹת הַלְּבָנָה. ש̇נ̇ד̇ נְזִירִיּוֹת כְּמִינְייַן יְמוֹת הַלְּבָנָה. אִם כְּמִינְייַן יְמוֹת הַשָּׁנָה צְרִיכָה. HALAKHAH: “ “I am a nazir from here to place X,” etc. Where do we hold? If in the count of a solar year, 365 neziriot following the count of a solar year. If in the count of a lunar year, 354 neziriot following the count of a lunar year. But “the count of the days of a year” is problematic120Since he could have in mind either an actual Julianic year of 365 or 366 days, or an actual Jewish lunar-solar year which according to the calendar in current use is between 353 and 385 days (with somewhat greater variations in the Mishnaic calendar, described in the appendix to the author’s Seder Olam, Northvale 1998.) In the Nazir.8b">Babli, 8b, and the Tosephta, 1:3, the cases of solar and lunar years are stated as a baraita. The formulation of the Yerushalmi Mishnah, referring simply to “a year” is not found in any of these parallel sources.
At this point, the scribe of the ms. wrote
גרש ההלכתא קדמייתא דרישא דנדרים עד מטי סופא דהילכתא
“One reads here from the the first Halakhah at the start of Nedarim until the end of the Halakhah.”
This was deleted by the corrector who prepared the ms. for the printer and inserted the text (Nedarim 1:1:14" href="/Jerusalem_Talmud_Nedarim.1.1.14">Nedarim 1:1, Notes 93–102). The differences in readings are due to the corrector who probably was influenced by his training in the Babylonian Talmud. The main baraita, the story of Simeon the Just, also appears in the Tosephta, 4:7; Nazir.4b">Babli, 4b, Nedarim.9b">Nedarim 9b; Sifry Naśo 12; Num.rabba 10(7)..
תַּנֵּי בְשֵׁם רִבִּי יוּדָה. רָאוּי הָיָה זֶה לְמִיתָה אֶלָּא שֶתָּלְתָ לוֹ נְזִירוּתוֹ. It was stated in the name of Rebbi Jehudah: This man was destined for death, only his nezirut suspended it.
מַתְנִיתָא דְּרִבִּי יוּדָה. חֲסִידִים הָרִאשׁוֹנִים הָיוּ מִתְאַוִּין לְהָבִיא קָרְבַּן חַטָּאת. וְלֹא הָיָה הַמָּקוֹם מַסְפִּיק עַל יָדָם חֵטְא וְהָיוּ נוֹדְרִים בְּנָזִיר בִּשְׁבִיל לְהָבִיא קָרְבַּן חַטָּאת. רִבִּי שִׁמְעוֹן אוֹמֵר. חוֹטְאִים הָיוּ שֶׁהָיוּ נוֹדְרִים בְּנָזִיר. שֶׁנֶּאֱמַר וְכִפֵּר עָלָיו מֵאַשֶׁר חָטָא עַל הַנָּפֶשׁ. חָטָא זֶה עַל עַצְמוֹ שֶׁמָּנַע עַצְמוֹ מִן הַיַּיִן. וָאַתְיָיא דְשִׁמְעוֹן הַצַּדִּיק בְּרִבִּי שִׁמְעוֹן. דְּתַנֵּי. אָמַר שִׁמְעוֹן הַצַּדִיק. מִיָּמַי לֹא אָכַלְתִּי אָשָׁם נָזִיר אֶלָּא פַּעַם אֶחָד. שֶׁעָלָת אֶחָד אֵלַי מִדָּרוֹם וּרְאִיתִיהוּ דְּמוּת יְפֵה עֵינַיִם וְטוֹב רוֹאִי קְווּצֹתָיו תַּלְתַּלִּים. וְאָמַרְתִּי לוֹ. בְּנִי. מַה רָאִיתָ לְהַשְׁחִית הַשֵּׂעָר הַנָּאֶה הַזֶּה. נִימָא לִי. רִבִּי. רוֹאֶה הָיִתִי בְעִירִי. וְהָלַכְתִּי לְמַלְאוֹת אֶת הַנִּיאָב מַיִם. וְרָאִיתִי אֶת הַבּוּבִּיָא שֶׁלִּי בְּתוֹךְ הַמַּיִם. וּפָחַז יִצְרִי עָלַי וּבִקֵּשׁ לְאַבְּדֵנִי מִן הָעוֹלָם. אָמַרְתִּי לוֹ. רָשָׁע. מַה אַתָּה מְפָחֵד בַּדָּבָר שֶׁאֵינוֹ שֶׁלָּךְ. עָלַי לְהַקְדִּישָׁךְ לַשָּׁמַיִם. וְחִבַּקְתִּיו וְנָשַׁקְתִּיו עַל רֹאשׁוֹ וְאָמַרְתִּי לוֹ. בְּנִי. כְּמוֹתָךְ יִרְבּוּ עוֹשֵׂי רְצוֹן הַמָּקוֹם בְּיִשְׂרָאֵל. עָלֶיךָ הַכָּתוּב אוֹמֵר אִישׁ אוֹ אִשָּׁה כִּי יַפְלִיא לִנְדּוֹר נֶדֶר לְהַזִּיר לַיי֨. רִבִּי מָנָא בָעֵי. לָמָּה לִי כְשִׁמְעוֹן הַצַּדִיק אֲפִילוּ כְרִבִּי שִׁמְעוֹן. לֹא אָכַל שִׁמְעוֹן הַצַּדִיק חַטָּאת חֵלֶב מִיָּמָיו. לֹא אָכַל שִׁמְעוֹן הַצַּדִיק חַטָּאת דָּם מִיָּמָיו. סָבַר שִׁמְעוֹן. בְּנֵי אָדָם מִתּוֹךְ הַקְפָּדָתָן הֵן נוֹדְרִין. וּמִכֵּיוָן שֶׁהֵן נוֹדְרִין מִתּוֹךְ הַקְפָּדָן סוֹפוֹ לִתְהוֹת. וּמִכֵּיוָן שֶׁהוּא תוֹהֵא נַעֲשֶׂה קָרְבְּנוֹתָיו כְּשׁוֹחֵט חוּלִין בָּעֲזָרָה. וְזֶה מִתּוֹךְ יִישׁוּב נָדַר. וּפִיו וְלִיבּוֹ שָׁוִין. 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 himself 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 the position 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 handsome, with beautiful eyes and good looks, and his hair in waves. I said to him, my son, what induced you to cut off that beautiful hair? He said to me: Rabbi, I was a shepherd 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 remove me from the World98Since the obligation is 29 days, the 30th day automatically is the day of celebration.. 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 embraced him, kissed him on his head 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.