Jerusalem Talmud Nazir 2:5

משנה: הֲרֵינִי נָזִיר וְעָלַי לְגַלַּח נָזִיר וְשָׁמַע חֲבֵירוֹ וְאָמַר וַאֲנִי עָלַי לְגַלַּח נָזִיר אִם הָיוּ פִקְחִין מְגַלְּחִין זֶה אֶת זֶה וְאִם לָאו מְגַלְּחִין לִנְזִירִים אֲחֵרִים. MISHNAH: “I shall be a nazir and obligate myself to shave⁷²“To shave a nazir” means to pay for the three required sacrifices which enable a nazir to shave his head. It seems that most nezirim were poor and depended on charity to pay for their sacrifices; cf. Berakhot 7:2:7" href="/Jerusalem_Talmud_Berakhot.7.2.7">Berakhot 7:3, Notes 78–89. 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 another⁷³They will have fulfilled their vows without added expenditure.; otherwise they have to shave other nezirim.

הלכה: הֲרֵינִי נָזִיר וְעָלַי לְגַלַּח נָזִיר כול׳. אָהֵן וַאֲנִי מִתְעַבֵּר לָהּ. וַאֲנִי עַל כָּל־דִּיבּוּרוֹ אוֹ וַאֲנִי עַל חֲצִי דִיבּוּרוֹ. אִין תַּעַבְדִּינָהּ וַאֲנִי עַל כָּל־דִּיבּוּרוֹ אָמַר. וַאֲנִי נָזִיר. אִין תַּעַבְדִּינָהּ וַאֲנִי עַל חֲצִי דִיבּוּרוֹ וְאָמַר. הֲרֵינִי נָזִיר. תַּנֵּי דְבֵית רִבִּי. וַאֲנִי עַל כָּל־דִּיבּוּרוֹ. אָמַר רִבִּי יוֹסֵה. הָדָא אָֽמְרָה. אַחֵר שֶׁאָמַר. הֲרֵינִי נָזִיר מֵאָה יוֹם. וְשָׁמַע חֲבֵירוֹ וְאָמַר. וַאֲנִי. זֶה נָזִיר מֵאָה יוֹם וְזֶה נָזִיר לִשְׁלֹשִׁים יוֹם. עַד שֶׁיֹּאמַר. הֲרֵינִי כְמוֹתוֹ. הֲרֵינִי כָיוֹצֵא בוֹ. תַּנֵּי רִבִּי חִייָה. הֲרֵי עָלַי לְגַלַּח חֵצִי. וְחָזַר וְאָמַר. הֲרֵינִי נָזִיר. אִם גִּילַּח יוֹם שְׁלֹשִׁים יָצָא. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָֽמְרָה כֵן. הֲרֵינִי נָזִיר וְעָלַי לְגַלַּח נָזִיר. וְשָׁמַע חֲבֵירוֹ וְאָמַר וַאֲנִי. וְאָמַר וְעָלַי לְגַלַּח נָזִיר. אִם הָיוּ פִיקְחִין מְגַלְּחִין זֶה אֶת זֶה. הָא לְעַצְמָן לֹא. מִפְּנֵי שֶׁאָמַר. הֲרֵינִי נָזִיר וְעָלַי לְגַלַּח נָזִיר. אֲבָל אָמַר. הֲרֵי עָלַי לְגַלַּח חֲצִי נָזִיר. וְחָזַר וְאָמַר. הֲרֵינִי נָזִיר. אִם גִּילַּח לְעַצְמוֹ יָצָא. נִיחָא שֵׁינִי לְגַלַּח אֶת הָרִאשׁוֹן. רִאשׁוֹן מְגַלֵּחַ אֶת הַשֵּׁינִי. רִבִּי יוֹסֵי בְשֵׁם רִבִּי זְעִירָא. זֹאת אוֹמֶרֶת שֶׁאָדָם קוֹבֵעַ עָלָיו קָרְבָּן נָזִיר וְעָתִיד לִיזוֹר. רִבִּי חִינְנָא בְשֵׁם רִבִּי זְעִירָא אָמַר תְּלַת. הָדָא אָֽמְרָה. אִם גִּילַּח לְעַצְמוֹ יָצָא. הָדָא אָֽמְרָה. שֶׁאָדָם קוֹבֵעַ לַחֲבֵירוֹ קָרְבָּן נְזִירוּת לִיזוֹר. הָדָא אָֽמְרָה. שֶׁאָדָם קוֹבֵעַ לַחֲבֵירוֹ קָרְבָּן נְזִירוּת שֶׁלֹֹּא מִדַּעְתּוֹ. אֲבָל אֵינוֹ מַפְרִישׁוֹ אֶלָּא מִדַּעְתּוֹ. 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 sentence⁷⁴In that case, the second person by saying “I also” would accept the obligations of being a nazir and of paying for another person’s sacrifices. If then he adds a vow to pay for another person’s sacrifices, he should be held liable for two sets of sacrifices., or does “I also” only refer to part of the sentence⁷⁵One has to assume that it refers only to the first obligation pronounced by the first person.? If “I also” refers to the entire sentence, he says “I also am a nazir⁷⁶And he has to pay for another person’s sacrifices..” 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 sentence⁷⁷The Nazir.11b">Babli, 11b, proves from the wording of the Mishnah that “I also” only refers to the first obligation pronounced by the first person..” 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 days⁷⁸Since without further specification, “I also” only refers to the obligation of nazir, not to the added term. 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 obligation⁷⁹Since the obligation to pay for a set of sacrifices precedes his own vow of nazir, he can fulfill his obligation by applying the sacrifices to himself..” 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 themselves⁸⁰Since the vow of nazir implies the obligation of the sacrifices, a later vow to pay for sacrifices establishes a separate obligation; it cannot be used retroactively for his own obligation.. 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 nazir⁸¹Cf. Nazir 2:6:1" href="/Jerusalem_Talmud_Nazir.2.6.1">Mishnah 6.” and then he said, “I shall be a nazir,” if he shaved himself he has acquitted himself of his obligation⁷⁹Since the obligation to pay for a set of sacrifices precedes his own vow of nazir, he can fulfill his obligation by applying the sacrifices to himself.. One understands that the second one can shave the first, but can the first shave the second⁸²By the preceding argument, a vow to pay for sacrifices can be used for later vows of nazir, not for earlier ones.? 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 vow⁸³It really is used in the inverse direction. If somebody makes a vow to pay for sacrifices, it does not matter whether or not the sacrifices were already due at the moment the vow was made. It is only for one’s own sacrifices that the order in which the vows were made does matter.. 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 knowledge⁸⁴Since an animal cannot be brought to the Temple without having been dedicated, and the dedication has to be for a specific obligation, the nazir whose sacrifices are paid for must be informed of the dedication for it to be valid. The same statement is in Pesaḥim 8:1(35d 1.13), but is denied in the Nedarim.36a">Babli, Nedarim 36a..

רִבִִּי מָנָא בָּעֵי קוֹמֵי רִבִּי יוּדָן. אָמַר. הֲרֵי עָלַי קָרְבַּן נָזִיר. וְעָתִיד לִיזוֹר בְּשָׁעָה שָׁנָּזַר סְתָם. מְגַלֵּח בֵּין נָזִיר שֶׁכְּבָר נָזִיר בֵּין נָזִיר שֶׁעָתִיד לִיזוֹר. פֵּירַשׁ. ייָבֹא כְהָדָא. רִבִּי לֵוִי בַּר חַייָתָה בָעֵי. כָּתַב לָהּ. דִּין וּדְבָרִים אֵין לִי בְנִכְסַיִיךְ הָעֲתִידִין לִיפּוֹל לָךְ. מָה הֵן. וְיֵשׁ אָדָם מַתְנֶה עַל דָּבָר שֶׁלֹּא בָא לָעוֹלָם. Rebbi Mana asked before Rebbi Yudan: If he said “I am obligated for the sacrifices of a nazir,” might he⁸⁵The person B whose sacrifices A just has vowed to pay. make the vow of nazir in the future?If he made the vow without explaining⁸⁶A did not put any condition on his vow; when he comes to pay for it, he simply pays for any needy nazir whose sacrifices are due on that day., he may shave any nazir, whether he already made the vow or whether he would make it in the future. If he explained⁸⁷May he specify that his vow is valid only for a nazir who was not yet a nazir at the time of his vow?? It can be compared to the following, as Rebbi Levi ben Ḥayyata asked: If he wrote to her⁸⁸A husband, who normally would have the administration of his wife’s property, writes a disclaimer to his wife in which he renounces all interest in her property. The details of this question are given in Ketubot 9:1:4" href="/Jerusalem_Talmud_Ketubot.9.1.4">Ketubot 9:1, Notes 22–23., “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 existence⁸⁹Since Talmudic law does not admit futures contracts on produce which does not yet exist, there can be no valid vow for obligations that do not yet exist.?