משנה: נִזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים אֵינוֹ יָכוֹל לְהָפֵר. רִבִּי עֲקִיבָה אוֹמֵר אֲפִילוּ נִשְׁחֲטָה עָלֶיהָ אַחַת מִכָּל־הַבְּהֵמוֹת אֵינוֹ יָכוֹל לְהָפֵר. בַּמֶּה דְבַרִים אֲמוּרִים בְּתִגְלַחַת הַטַּהֲרָה אֲבָל בְּתִגְלַחַת הַטּוּמְאָה יָפֵר שֶׁהוּא יָכוֹל לוֹמַר אֵי אֶיפְשִׁי בְּאִשָּׁה מְנוּוֶּלֶת. רִבִּי אוֹמֵר אַף בְּתִגְלַחַת הַטַּהֲרָה יָפֵר שֶׁהוּא יָכוֹל לוֹמַר אֵי אֶיפְשִׁי בְּאִשָּׁה מְגוּלַּחַת. MISHNAH: If one of the bloods was sprinkled for her123The essence of any sacrifice is that its blood should be sprinkled on the walls of the altar. Once at least one of the sacrifices was presented, the nezirut is completed. The husband cannot dissolve a vow which no longer is active., he cannot dissolve. Rebbi Aqiba says, even if one of the animals was slaughtered for her, he cannot dissolve. When has this been said? If she shaves in purity. But if she shaves in impurity124And then has to start anew. he may dissolve since he can say, I cannot stand an unseemly wife125Since as a nezirah she is forbidden to comb her hair, lest she tear one out.. Rebbi says, he may dissolve even if she shaves in purity, since he can say, I cannot stand a shorn wife126While she could wear a wig after shearing off her hair, the Nazir.28b">Babli (28b) explains that the husband can object to her wearing a wig, which is difficult to keep clean. Therefore, a vow which will cause his wife to have to wear a wig is one which causes pain to the husband and is one which he may dissolve (Nedarim 11:1:1" href="/Jerusalem_Talmud_Nedarim.11.1.1">Mishnah Nedarim 11:1)..
הלכה: נִזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים כול׳. מֵיפֵר לָהּ מִפְּנֵי שַׂעֲרָהּ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יֹסֵא בֶּן חֲנִינָה. גְּזֵירַת הַכָּתוּב הִיא. הֵפֵר נְדָרֶיהָ. הֵיפֵר מַה שֶׁעָלֶיהָ. בְּשָׁעָה שֶׁהוּא מֵיפֵר נְדָרֶיהָ מֵיפֵר מַה שֶׁעָלֶיהָ. אָמַר רִבִּי לָֽעְזָר. דְּרִבִּי שִׁמְעוֹן הִיא. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי הַכֹּל הִיא. מִשֶּׁנִּיתַּק מִלֹּא תַעֲשֶׂה לַעֲשֵׂה. רַבָּנִין אָֽמְרִין. וְאַחַר יִשְׁתֶּה הַנָּזִיר יַיִן. אַחַר כָּל־הַמַּעֲשִׂים הַלָּלוּ. רִבִּי שִׁמְעוֹן אוֹמֵר. אֲפִילי אַחַר מַעֲשֶׂה יְחִידִי. אָמַר חִזְקִיָּה. מַתְנִיתָא מְסַייְעָא לְרִבִּי בֵּיבַי. בַּמֶּה דְבַרִים אֲמוּרִים בְּתִגְלַחַת טַהֲרָה. אֲבָל בְּתִגְלַחַת טוּמְאָה יָפֵר. שֶׁהוּא יָכוֹל לוֹמַר אֵי אֶיפְשִׁי בְּאִשָּׁה מְנוּוֶּלֶת. הָא תִגְלַחַת טַהֲרָה אֵינָהּ מְנַװֶלֶת. מָאן דְּאִית לֵיהּ תִגְלַחַת אֵינָהּ מְנַװֶלֶת. לֹא רִבִּי שִׁמְעוֹן. אָמַר רִבִּי יוֹסֵי בַּר אָבוּן. אוֹף רִבִּי דִּכְװָתָהּ. רִבִּי אוֹמֵר. אוֹף בְּתִגְלַחַת יָפֵר. שֶׁהוּא יָכוֹל לוֹמַר. אֵי אֶיפְשִׁי בְּאִשָּׁה מְגוּלַּחַת. וְיֵימַר. אֵי אֶיפְשִׁי בְּאִשָּׁה מְנַװֶלֶת וּמְגוּלַּחַת. אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי יוּדָה אֶלָּא בַחַטָּאת. שֶׁחַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ. מֵעַתָּה אֲפִילוּ בַחַיִים אֵינָהּ נִמְסֶרֶת לַגְּבוֹהַּ אֶלָּא בִּשְׁחִיטָה. HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair126While she could wear a wig after shearing off her hair, the Nazir.28b">Babli (28b) explains that the husband can object to her wearing a wig, which is difficult to keep clean. Therefore, a vow which will cause his wife to have to wear a wig is one which causes pain to the husband and is one which he may dissolve (Nedarim 11:1:1" href="/Jerusalem_Talmud_Nedarim.11.1.1">Mishnah Nedarim 11:1).. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her127He disagrees and holds that living with a shorn wife imposes no hardship on the husband and, therefore, the general rules of vows do not permit the husband to dissolve his wife’s vow of nazir. But he finds a special dispensation which empowers the husband to dissolve his wife’s vow of nazir. The verse, (Numbers.30.9">Num. 30:9) is slightly misquoted; instead of הפר נדריה it should be והפר את נדרה. As in most cases, the argument is from the part of the verse which is not quoted: “But if on the day on which her husband hears it, he prevents her, and dissolves her vow which is on her …” This gives the husband the power to dissolve any vow she makes regarding what is on her; i. e., her hair. (In Sifry Num. 153, the verse is interpreted to mean that the husband has a say only over vows which are on her, i. e., after she made them. A preëmptive dissolution is invalid just as the Mishnah here states that a dissolution after the end of the period is invalid.). Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it128The Mishnah, which considers the nezirut completed once the blood of a single animal was sprinkled on the altar in the final ceremony. follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment129From the moment when she starts the final ceremony, she is no longer forbidden to shave her hair but ordered to shave the hair and burn it in the fire under the well-being sacrifices. Since shaving the hair cannot be prohibited and required at the same time, the nezirut is completed according to everybody.. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions130Cf. Nazir 6:7:1" href="/Jerusalem_Talmud_Nazir.6.7.1">Mishnah 6:9. In their opinion, the nazir may shave only after the conclusion of the entire ceremony.. Rebbi Simeon says, even after a single action131Nazir 6:10:1" href="/Jerusalem_Talmud_Nazir.6.10.1">Mishnah 6:12; cf. Nazir 4:5:2" href="/Jerusalem_Talmud_Nazir.4.5.2">Note 128.. Ḥizqiah said, the Mishnah supports Rebbi (Bevai)132Read: Eleazar.. “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly133Therefore “unseemly” cannot mean “shaven”; it must refer to the fact that she cannot drink wine. Since R. Simeon allows the nazir to drink wine after the offering of one animal, before he shaves, he asserts that shaving and not drinking wine are separate matters.? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife134Therefore, the argument that the husband suffers if his wife does not drink wine is applicable only if her vow was not completed and she shaves in impurity.? Rebbi Joḥanan said, Rebbi (Jehudah)135Read: Aqiba; the reference is to the Mishnah. said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name136If the husband were able to dissolve his wife’s nezirut after the slaughter of her purification offering, that offering would become invalid and would have to be burned outside the Temple precinct. Both elevation and well-being offerings may be used if the original intent became void.. That means, as long as it is alive it is surrendered to Heaven only by slaughter137Even though we say (Kiddushin 1:6:1" href="/Jerusalem_Talmud_Kiddushin.1.6.1">Mishnah Qiddušin 1:6) that “a promise to Heaven is like a delivery to a person”, an animal dedicated as purification offering becomes Heaven’s property only by its slaughter, in contrast to all other sacrifices for which the dedication also equals delivery..