Jerusalem Talmud Nazir 5:2

משנה: מִי שֶׁנָּדַר בַּנָּזִיר וְנִשְׁאַל לַחֲכָמִים וְאָֽסְרוּ מוֹנֶה מִשָּׁעָה שֶׁנָּדַר. נִשְׁאַל לַחֲכָמִים וְהִתִּירוּ הָֽיְתָה לוֹ בְהֵמָה מוּפְרֶשֶׁת תֵּצֵא וְתִרְעֶה בָעֵדֶר. אָֽמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּאי אֵין אַתֶּם מוֹדִין בָּזֶה שֶׁהוּא הֶקְדֵּשׁ טָעוּת שֶׁתֵּצֵא וְתִרְעֶה בָעֵדֶר. אָֽמְרוּ לָהֶן בֵּית שַׁמַּאי אֵי אַתֶּם מוֹדִין בְּמִי שֶׁטָּעָה וְקָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלַעֲשִׂירִי תְּשִׁיעִי וּלְאַחַד עָשָׂר עֲשִׂירִי שֶׁהוּא מְקוּדָּשׁ. אָֽמְרוּ לָהֶן בֵּית הִלֵּל לֹא הַשֵּׁבֶט קִידְּשׁוֹ. וּמָה אִילּוּ טָעָה וְהִנִּיחַ אֶת הַשֵּׁבֶט עַל הַשְּׁמִינִי וְעַל שְׁנֵים עָשָׂר שֶׁמָּא עָשָׂה כְּלוּם. אֶלָּא כָּתוּב שֶׁקִּידֵּשׁ אֶת הָעֲשִׂירִי הוּא קִידֵּשׁ אֶת הַתְּשִׁיעִי וְאֶת אַחַד עָשָׂר. MISHNAH: A person who made a vow of nazir, asked the Sages and they forbade, counts from the moment of his vow⁸⁵He regretted his vow. When the vow was confirmed, the time of his regret is also counted.. If he asked the Sages and they permitted, if he had an animal designated, it leaves and grazes with the herd⁷³Nazir 5:2:1" href="/Jerusalem_Talmud_Nazir.5.2.1">Mishnah 4. If a person makes a vow of nazir, designates an animal as his sacrifice at completion, and then asks about his vow and has it annulled, the animal becomes profane.. The house of Hillel said to the House of Shammai: Do you not agree that this is dedication in error, it leaves and grazes in the herd⁸⁶Therefore, the principle announced in Nazir 5:1:1" href="/Jerusalem_Talmud_Nazir.5.1.1">Mishnah 1 does not always apply.? The House of Shammai anwered, do you not agree that if somebody erred and designated the ninth as the tenth, or the tenth as ninth, or the eleventh as tenth, it is sanctified⁸⁷Bekhorot 9:8" href="/Mishnah_Bekhorot.9.8">Mishnah Bekhorot 9:8. Every tenth newborn animal of cattle, sheep, and goats has to be brought as sacrifice (Leviticus.27.31">Lev. 27:31). The sacrifice is eaten by the rancher and his family; the priests have no part in it. The verse requires that the animals be counted with a staff and the tenth be designated. If the rancher erred between 9, 10, 11, all animals involved are sanctified. But if the error was by a count of more than one, there is no dedication and the animals remain profane.? The House of Hillel anwered, not the staff sanctified it, for if he erred and put his staff on the eighth or the twelth, did he do anything? But the verse which sanctified the tenth sanctified the ninth and the eleventh⁸⁸Leviticus.27.31">Lev. 27:31, interpreted in the Halakhah, the Bekhorot.61a">Babli Bekhorot 61a, and Sifra Beḥuqqotay Pereq 13(2)..

הלכה: מִי שֶׁנָּדַר בַּנָּזִיר כול׳. תַּנֵּי. בֵּית שַׁמַּי אוֹמְרִים. מִשָּׁעָה שֶׁנִּשְׁאַל. וּבֵית הִלֵּל אוֹמְרִים. מִשָּׁעָה שֶׁנָּזַר. מַה נָן קַייָמִין. אִם בֶּשֶׁגִּילְגֵּל בְּנִזְרוֹ. כָּל־עַמָּא מוֹדֵיי מִשָּׁעָה שֶׁנִּשְׁאַל. אִם בְּשֶׁלֹּא גִילגֵּל בְּנִזְרוֹ. כָּל־עַמָּא מוֹדֵיי מִשָּׁעָה שֶׁנָּזַר. אֶלָּא כִּי נָן קַייָמִין בְּשֶׁעָתִיד לִישָּׁאֵל. בֵּית שַׁמַּי אוֹמְרִים. מִכֵּיוָן שֶׁעָתִיד לִישָּׁאֵל מְגַלְגְּל הוּא. וּבֵית הִלִּל אוֹמְרִים. אִילּוּ גִילגֵּל לֹא הָיָה נִשְׁאַל. הֲרֵי שֶׁנָּזַר וְהָיָה מְגַלְגֵּל בְּנִזְרוֹ אֵין נִשְׁאֲלִין לוֹ אֶלָּא אִם כֵּן נָהַג בָּהֶן בְּאִיסּוּר כַּיָּמִים שֶׁנָּהַג בָּהֶן בְּהֵיתֵר. דִּבְרֵי רִבִּי יוּדָה. אָמַר רִבִּי יָסָא. בַּמֶּה דְבָרִים אֲמוּרִים. בְּנִזְרוֹ מְרוּבֶּה. אֲבָל בְּנִזְרוֹ מְמוּעָט דַּייוֹ שְׁלֹשִׁים יוֹם. וּמַה בֵּין נִזְרוֹ מְרוּבֶּה לְנִזְרוֹ מְמוּעָט. אֶלָּא אָכֵן הוּא. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁגִּילגֵּל בְּנִזְרוֹ זְמַן מְרוּבֶּה. אֲבָל גִּילגֵּל בְּנִזְרוֹ זְמַן מְמוּעָט דַּייוֹ שְׁלֹשִׁים. מַה נָן קַייָמִין. בְּשֶׁגִּילגֵּל בְּטוּמְאָה כָּל־עַמָּא מוֹדֵיי שֶׁסָּתַר הַכֹּל. אִם בְּשֶׁלֹּא גִילגֵּל בְּתִגְלַחַת כָּל־עַמָּא מוֹדוּיֵי שֶׁלֹּא סָתַר אֶלָּא ל̇ יוֹם. אֶלָּא כֵּן אֲנָן קַייָמִין בְּשֶׁגִּילגֵּל בַּיַּיִן. בְּעוֹמֵד בְּתוֹךְ נְזִירוּתוֹ. אֲבָל בְּעוֹמֵד לְאַחַר נְזִירוּתוֹ אַכֹּל סָתַר. HALAKHAH: “A person who made a vow of nazir,” etc. It was stated⁸⁹Tosephta 3:19, referring to the first sentence of the Mishnah.: The House of Shammai say, from the moment he asked; but the House of Hillel say, from the moment he vowed. Where do we hold? If he scoffed⁹⁰For גלגל = לגלג cf. Peah 1:1:47" href="/Jerusalem_Talmud_Peah.1.1.47">Peah 1:1, Note 178 (Berakhot 6:2:4" href="/Jerusalem_Talmud_Berakhot.6.2.4">Berakhot 6:3, Note 130). at his vow, everybody agrees from the moment he asked⁹¹If he did not keep his vow, the time elapsed cannot be counted. The questions to be raised here are treated at the end of the paragraph.. If he did not scoff at his vow, everybody agrees from the moment he vowed. But we have to deal with one who is going to ask. The House of Shammai say, since he decided to ask, he is now scoffing. But the House of Hillel say, if he were scoffing, he would not ask. If he made a vow of nazir and scoffed at his vow, one does not let him ask about it unless he kept its prohibitions for the number of days he did not keep the prohibitions, the words of Rebbi Jehudah. Rebbi Yasa said, when has this been said? If he vowed a lengthy period⁹²More than 30 days.. But if he vowed a short period, thirty days are sufficient for him. What is the difference between a lengthy and a short period⁹³In any case, one requires that he keep his vow the number of days for which he vowed.? But it must be: When has this been said? If he scoffed at his vow for a lengthy period. But if he scoffed at his vow for a short period, thirty days are sufficient for him⁹⁴The minimum of a nazir vow.. Where are we holding? If he scoffed in impurity, everybody agrees that he invalidated everything⁹⁵Since the impurity of the dead invalidates a vow of nazir by biblical decree.. If he scoffed in shaving, everybody agrees that he invalidated only 30 days⁹⁶Since the nazir for many periods shaves every thirty days, Nazir 1:4:1" href="/Jerusalem_Talmud_Nazir.1.4.1">Mishnah 1:4.. But we must deal with the case that he scoffed with wine⁹⁷This is forbidden for the nazir; he is whipped if his transgression is observed by two witnesses after due warning. Biblical law contains no instructions which would require him to continue his vow for additional days. R. Jehudah’s rule which requires him to continue for an additional time, equal to that in which he disregarded the prohibition of wine, is purely rabbinical.. That is, if he is still within his period of nazir. But after his period of nazir, he invalidated everything⁹⁸It follows from R. Jehudah’s rule that he has to start anew if he disregarded the prohibition of wine during the entire prior period of his vow..

תַּמָּן תַּנִּינָן. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלַעֲשִׂירִי תְּשִׁיעִי וּלְאַחַד עָשָׂר עֲשִׂירִי. שְׁלָשְׁתָּן מְקוּדָּשִׁין. הַתְּשִׁיעִי נֶאֱכַל בְּמוּמוֹ וְהָעֲשִׂירִי מַעֲשֵׂר וְאַחַד עָשָׂר קָרַב שְׁלָמִים. יִהְיֶה קוֹדֶשׁ. מְלַמֵּד שֶׁהַקְּדוּשָּׁה חָלָה עַל הַתְּשִׁיעִי וְעַל אַחַד עָשָׂר. יָכוֹל יִקְרְבוּ שְׁנֵיהֶן. תַּלְמוּד לוֹמַר בָּקָר. בָּקָר לְרַבּוֹת אַחַד עָשָׂר. בֶּן בָּקָר לְהוֹצִיא אֶת הַתְּשִׁיעִי. מָה רָאִיתָ לְרַבּוֹת אַחַד עָשָׂר וּלְהוֹצִיא תְּשִׁיעִי. אַחַר שֶׁרִיבָּה הַכָּתוּב מִיעֵט. שֶׁתִּימְצָא אוֹמֵר. אֵימָתַי הַקּוֹדֶשׁ עוֹשֶׂה תְמוּרָה לְפָנָיו אוֹ לְאַחֲרָיו. הֲוֵי אוֹמֵר. לְאַחֲרָיו. מַרְבֶּה אֲנִי אַחַד עָשָׂר שֶׁהוּא אַחַר הַקְּדוּשָּׁה. וּמוֹצִיא אֲנִי אֶת הַתְּשִׁיעִי שֶׁהוּא לִפְנֵי הַקְּדוּשָּׁה. There⁹⁹Bekhorot 9:8" href="/Mishnah_Bekhorot.9.8">Mishnah Bekhorot 9:8. This starts the discussion of the rules of animal tithes (Nazir 5:2:1" href="/Jerusalem_Talmud_Nazir.5.2.1">Note 87)., we have stated: “If he called the ninth tenth, and the tenth ninth, and the eleventh tenth, all three are sanctified. The ninth may be eaten when it develops a defect¹⁰⁰As explained later in this paragraph, the ninth is holy but is not dedicated as a sacrifice. Therefore, it is barred from becoming a sacrifice. The owner has to wait until it develops a blemish (which will be automatic with age); then it can be redeemed and eaten under the rules of profane slaughter., the tenth is tithe, the eleventh is brought as well-being sacrifice¹⁰¹It is holy and a sacrifice, but not tithe. Therefore, the priest’s parts are due from it..” “It shall be holy”¹⁰²Leviticus.27.32">Lev. 27:32: “About tithes of cattle and flocks, anything which passes under the staff, the tenth shall be holy for the Eternal.” Since the determination of which animal is the tenth is not automatic, any which either is the tenth or is designated as the tenth by the rancher’s staff is holy., this teaches that holiness falls on the ninth and the eleventh. ¹⁰³Bekhorot.61a">Babli Bekhorot 61a, Sifra Wayyiqra Pereq 16(4). I could think that both of them should be sacrificed, the verse says “cattle”¹⁰⁴Leviticus.3.1">Lev. 3:1, speaking of well-being sacrifices., “cattle” to include the eleventh. “From the cattle”¹⁰⁵In all situations, the expression מן “from” is interpreted to mean: “Not all.” It is then a problem of rabbinic interpretation to determine which kinds are excluded. Since the expression “from the cattle” mentioned in Leviticus.1.3">Lev. 1:3 was used to exclude animals used for sinful purposes [Sifra Wayyiqra Parsheta 2(7)], the expression used here can be taken to apply to other situations., to exclude the ninth. What reason do you have to include the eleventh and to exclude the ninth? After the verse included, it excluded. You can argue, when are sanctified [animals] subject to substitution¹⁰⁶Substitutions of tithe animals arc mentioned in Leviticus.27.33">Lev. 27:33.? Before¹⁰⁷There can be no substitution for an animal which has not yet been designated as sacrifice since that would be a purely profane operation. or after? One has to say, afterwards. I am including the eleventh which is after sanctification and I am excluding the ninth which is before sanctification.

עַד כְּדוֹן כְּסָבוּר בּוֹ שֶׁהוּא עֲשִׂירִי וְקָרוּי עֲשִׂירִי. הָיָה יוֹדֵעַ בּוֹ שֶׁהוּא תְשִׁיעִי וְקַרְייָן עֲשִׂירִי. חֲבֵרַייָה אָֽמְרִין. קָדַשׁ. רִבִּי יוּדָן אָמַר. לֹא קָדַשׁ. מַתְנִיתָא מְסַייְעָא לַחֲבֵרַייָה. אָֽמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּי. אֵין אַתֶּם מוֹדִין. שֶׁתֵּצֵא וְתִרְעֶה בָעֵדֶר. אָֽמְרוּ לָהֶן בֵּית שַׁמַּי. אֵי אַתֶּם מוֹדִין בְּמִי שֶׁטָּעָה וְקָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלַעֲשִׂירִי תְּשִׁיעִי וּלְאַחַד עָשָׂר עֲשִׂירִי שֶׁהוּא מְקוּדָּשׁ. וְאֵינָן מְקַבְּלִין מִינְּהוֹן. דִּלֹא כֵן יְתִיבוּנוֹן. מָה אַתֵּם מֵשִׁיבִין אוֹתָנוּ מִן דָּבָר שֶׁהָיָה קָדוֹשׁ שֶׁלֹּא בְטָעוּת עַל דָּבָר שֶׁהוּא קָדוֹשׁ בֵּין בְּטָעוּת בֵּין שֶׁלֹּא בְטָעוּת. כַּיי דָּמַר רִבִּי אִמִּי. עֲשִׁירֵי הֲווּ בִתְשׁוּבָה. אוֹ יֵיבָא כַּיי דָמַר רִבִּי נָסָא. כְּאֵינַשׁ דְּאִית לֵיהּ תְּרֵין טַעֲמִין וּמָתִיב חַד מִנְהוֹן. So far, if he thought that it was the tenth which he called “tenth”. If he knew that it was the ninth and called it “tenth”? The colleagues say, it is sanctified. Rebbi Yudan said, it is not sanctified¹⁰⁸In the Nazir.32a">Babli, 32a, the different opinions are quoted in the name of Babylonian authorities.. The Mishnah supports the colleagues: “The House of Hillel said to the House of Shammai: Do you not agree that it leaves and grazes with the herd? The House of Shammai anwered them, do you not agree that if somebody erred and designated the ninth as the tenth, or the tenth as ninth, or the eleventh as tenth, it is sanctified.” And they do not accept it! Otherwise, they could have answered: Why do you answer us from something which is sanctified only if not in [willful] error about something which will be sanctified both in error and not in error! As Rebbi Immi said, they were rich in answer¹⁰⁹The Talmudim never exhaust all possible arguments but quote only one. The text is better in Pesachim 6:1:19-2:3" href="/Jerusalem_Talmud_Pesachim.6.1.19-2.3">Pesaḥim 6:2 (32b): עֲשִׁירִין הֲווּ בִתְשׁוּבוֹת., or as Rebbi Nasa said, like somebody who has two reasons and he responds by giving one of them.