Talmud Nazir (E)

 
    But what need is there of a Verse,
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 Seeing that there is a principle that every precept incumbent
on women is also incumbent on slaves?
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 — Raba replied: [Naziriteship] is different [from other
laws]. For there is a verse, [When a man voweth a vow] to bind his soul with a bond,
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 which thus
refers to one who is his own master
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 and excludes slaves who are not their own masters.
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 Now
because [slaves] are not their own masters it might be thought that they are precluded from making
nazirite-vows
17
 and so we are told [this is not so]. The Master stated: ‘Speak in to the children
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 of
Israel but not to Gentiles.’ But does the mention of Israel always exclude Gentiles?
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 Is there not
written in connection with ‘Arakin,
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 Speak unto the children of Israel,
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 and yet it has been taught:
‘Israelites can vow ‘Arakin but not Gentiles. It might be thought that [Gentiles] cannot be the subject
of ‘Arakin vows either,
21
 but the verse says A man’?
22
 — [Naziriteship] is different, for here there is
a verse, He shall not make himself unclean for his father or his mother,
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 which shows that [the
passage] is referring to such as have a [legal] father,
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 and thus excluding Gentiles who have no
[legal] father. In what respect have Gentiles no father? Shall I say it is as regards inheritance?
25
Surely R. Hiyya b. Abin, citing R. Johanan has said that a Gentile inherits his father in Torah-law,
for there is a verse, Because I have given Mount Seir to Esau for an [inheritance]!
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 — You must
therefore mean that such as are bound to honour their fathers [are referred to].
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 But does it say
Honour thy father in connection with nazirites?
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 , — We must therefore say that the verse, ‘He shall
not make himself unclean for his father or his mother’ shows that only those to whom [the laws of]
defilement apply [can assume naziriteship]
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(1) For a nazirite who was both doubtfully a leper and doubtfully defiled.
(2) I.e., whether each one is a religious duty requiring a razor.
(3) And only the polling of a clean nazirite requires a razor.
(4) A plant depilatory. v. supra p. 146, n. 4.
(5) The Baraitha cited above.
(6)  For only the first three pollings are because of the doubtful leprosy and defilement. The fourth is certainly an
ordinary polling of a clean nazirite. Hence since the Baraitha makes no distinction between them, they must all be
equally a religious duty.
(7) I.e., if a gentile undertakes to be a nazirite, the vow is of no effect.
(8) I.e., non — Jewish slaves who, after having submitted to circumcision and the prescribed ablution, are subject to the
fulfilment of certain precepts.]
(9) As long as the slave belongs to him.
(10) Num. VI, 2; opening the chapter on naziriteship.
(11) ‘Israel’ is not repeated, and thus we infer that others than Israelites can undertake naziriteship, i.e., slaves also.
(12) To allow slaves to undertake naziriteship.
(13) Women are explicitly allowed to become nazirites (Num. VI, 2). For the principle. v. Chag. 4a.
(14) Num. XXX, 3 which lays down that vows are binding.
(15) Lit., ‘whose soul (person) belongs to himself’.
(16) A slave's vows are not binding.
(17) Since they are also a kind of vow.
(18) From the scope of the scriptural passage in which it occurs.
(19) Vows of’ valuation, v. Lev. XXVII.
(20) Lev. XXVII, 1.
(21) I.e., that an Israelite cannot vow to give the valuation of a Gentile.
(22) Ibid. v.2; ‘When a nun shall clearly utter a row of persons unto the Lord according to thy valuation’. Thus we see
that ‘Israel’ in v. 1 does not exclude Gentiles entirely from the scope of the chapter, but only disqualifies them from
vowing ‘Arakin. Similarly, since the word ‘man’ also occurs in connection with naziriteship (Num. VI, 2). Gentiles
should not he wholly excluded from naziriteship.
(23) Num. VI, 7.
(24) Viz.: Jews, who in all matters belong to their fathers’ family, Gentiles, on the other hand, are held in Jewish law to
count descent from the mother.

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(25) I.e., that a Gentile should not inherit his father.
(26) E.V. ‘possession. Deut. II, 5.
(27) V. Num. VI, 7. And since a Gentile is nor hound by the commandment, he cannot become a nazirite.
(28) That you hold Gentiles to be excluded from the scope of the chapter.
Talmud - Mas. Nazir 61b
Talmud - Mas. Nazir 61b
Talmud - Mas. Nazir 61b
but not gentiles to whom [the laws of] defilement do not apply. How do we know that [the laws of]
defilement do not apply to them? — The verse says. But the man that shall be unclean and shall not
purify himself that soul shall be cut off from the midst of the kahal [assembly],
1
 referring to such as
form a kahal and excluding [gentiles] who do not form a kahal.
2
 
    How does it follow [that the laws of defilement do not apply to gentiles]? Perhaps [all that is
meant is that] he is not liable to kareth [excision],
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 but [the laws of] defilement do apply [to him]?
4
Scripture Says, And the clean person shall sprinkle upon the unclean,
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 [teaching that] whoever can
become clean,
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 becomes unclean, and whoever cannot become clean does not become unclean.
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 But
perhaps we may say that while [the laws of] purification do not apply to [gentiles], yet [the laws of]
defilement do apply?
8
 — Scripture says, But the man that shall be unclean aid shall not purify
himself.
9
 R. Aha b. Jacob said: [Naziriteship] is different,
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 for here there is a verse, And ye may
make them an inheritance for your children after you.
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 [From this we learn that] to whomsoever [the
laws of] inheritance [of slaves] apply, to him [the laws of] defilement apply, and to whomsoever [the
laws of] inheritance [of slaves] do not apply, to him [the laws of] defilement do not apply.
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    If that is the reason [that gentiles cannot become nazirites],
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 then slaves too should not be able [to
become nazirites]?
14
 — In point of fact, said Raba, [the following is the reason that gentiles are
wholly excluded from naziriteship].
15
 It is quite permissible in the case of ‘Arakin [to argue thus:]
when it says, ‘the children
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 of Israel’ [it implies that] Israelites can vow ‘Arakin but not gentiles. I
might go on to infer from this that [gentiles] cannot be the subject of ‘Arakin vows either,
16
Scripture [therefore] says ‘all’
17
 [But you cannot similarly argue] here, [in the case of naziriteship as
follows: The words ‘children of Israel’ imply that] Israelites can undertake nazirite — vows and
bring the offering [due on terminating the naziriteship], but not gentiles.
18
 I might go on to infer
from this that [gentiles] cannot become nazirites at all. Scripture [therefore] says ‘man’.
19
 For I will
say such an argument is inadmissable
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 since [the exclusion of gentiles] from [bringing the nazirite]
offering is not inferred from this [verse], but from elsewhere, [as has been taught:] R. Jose, the
Galilean said, [the verse] for a burnt-offering
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 serves to exclude [a gentile] from [bringing] the
nazirite-offerings.
22
 Why not argue [as follows: The words ‘children of Israel’ imply that] Israelites
can undertake life-naziriteships but not gentiles. I might go on to infer from this that [gentiles]
cannot undertake [ordinary] nazirite-vows either,
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 Scripture [therefore] says ‘man’?
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 R.Johanan
replied: Is the life-nazirite mentioned [in Scripture]?
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 Why not argue [as follows: The words
children of Israel imply that] Israelites can impose nazirite-vows upon their children, but not
gentiles. I might go on to infer from this that [gentiles] cannot become nazirites [at all]. Scripture
[therefore] says ‘man’?
26
 But R. Johanan has said that this is a [traditional] ruling with regard to the
nazirite!
27
 
    Why not argue [as follows: The words ‘children of Israel’ imply that] Israelites can poll [with the
offerings due] for their father's nazirite-sacrifices,
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 but not gentiles.
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(1) Num. XIX, 20.
(2) The term ‘kahal is used of Jews only.
(3)  If he enters the Temple whilst defiled; for the word kahal is used in the phrase referring to excision. On kareth v.
Glos.
(4) I.e., he can become unclean and defile others.

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