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נזיר ט׳:ה׳ - סוטה א׳:א׳

The Mishnah Yomi for Friday, August 16, 2019 is נזיר ט׳:ה׳ - סוטה א׳:א׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Nazir Perek 9 Mishnah 5

נזיר פרק ט׳ משנה ה׳

5
The tractate concludes with an aggadic statement about nazirites. Samuel the prophet was a nazirite, in accordance with the statement of Rabbi Nehorai, as it was stated that when Hannah, his mother, prayed for a son, she vowed: “And no mora shall come upon his head” (I Samuel 1:11). How is it derived that mora is an expression of naziriteship? It is stated with regard to Samson: “And no razor [mora] shall come upon his head, for the child shall be a nazirite to God” (Judges 13:5), and it is stated: “And no mora,” with regard to Samuel. Just as the term “mora” that is stated with regard to Samson means that he was a nazirite, so too the term “mora” that is stated with regard to Samuel indicates that he was a nazirite. Rabbi Yosei said: But doesn’t the word “mora” mean nothing other than the fear of flesh and blood? The word should be read as though it were written with an alef, and not a heh, so that it means fear. Rabbi Nehorai said to him: But isn’t it already stated: “And Samuel said: How can I go; if Saul hears it he will kill me” (I Samuel 16:2). This verse indicates that there was fear of flesh and blood upon Samuel. Consequently, the term mora must be understood in accordance with its plain meaning of a razor. If so, Samuel was indeed a nazirite.
נָזִיר הָיָה שְׁמוּאֵל, כְּדִבְרֵי רַבִּי נְהוֹרַאי, שֶׁנֶּאֱמַר (שמואל א א) וּמוֹרָה לֹא יַעֲלֶה עַל רֹאשׁוֹ, נֶאֱמַר בְּשִׁמְשׁוֹן (שופטים יג) וּמוֹרָה, וְנֶאֱמַר בִּשְׁמוּאֵל וּמוֹרָה, מַה מּוֹרָה הָאֲמוּרָה בְשִׁמְשׁוֹן, נָזִיר, אַף מוֹרָה הָאֲמוּרָה בִשְׁמוּאֵל, נָזִיר. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא אֵין מוֹרָה אֶלָּא שֶׁל בָּשָׂר וָדָם. אָמַר לוֹ רַבִּי נְהוֹרַאי, וַהֲלֹא כְבָר נֶאֱמַר (שמואל א טז) וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי, שֶׁכְּבָר הָיָה עָלָיו מוֹרָה שֶׁל בָּשָׂר וָדָם:
ה׳
ברטנורא

נזיר היה שמואל – and the person who says: “Behold, I am like Samuel or like the son of Elkanah, or like the person who hewed Agag in pieces [in Gilgal]”– is a Nazirite according to the words of Rabbi Nehorai and such is the Halakha.

אין מורא אלא של בשר ודם – so that the dominion and fear of man are not upon him.

נזיר היה שמואל. והאומר הריני כשמואל, או כבן אלקנה, או כמי ששיסף אגג בגלגל הוי נזיר לדברי ר׳ נהוראי. וכן הלכה:

אין מורא אלא של בשר ודם. שלא תהא מרות ואימת אדם עליו:

משנה ב

Mishnayos Sotah Perek 1 Mishnah 1

סוטה פרק א׳ משנה א׳

1
With regard to one who issues a warning to his wife not to seclude herself with a particular man, so that if she does not heed his warning she will assume the status of a woman suspected by her husband of having been unfaithful [sota], Rabbi Eliezer says: He issues a warning to her based on, i.e., in the presence of, two witnesses for the warning to be effective. If two witnesses were not present for the warning, she is not a sota even if two witnesses saw her seclusion with another man. And the husband gives the bitter water to her to drink based on the testimony of one witness who saw the seclusion, or even based on his own testimony that he himself saw them secluded together, as Rabbi Eliezer holds that only the warning requires witnesses, not the seclusion. Rabbi Yehoshua says: He both issues a warning to her based on two witnesses and gives the bitter water to her to drink based on the testimony of two witnesses.
הַמְקַנֵּא לְאִשְׁתּוֹ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם, וּמַשְׁקָהּ עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם וּמַשְׁקָהּ עַל פִּי שְׁנָיִם:
א׳
ברטנורא

המקנא לאשתו – even though that one suspects [one’s wife], which implies, post-facto, yes, and ab initio, no, the Halakha is that a man is obligated to be jealous over one’s wife if she is in need of this, and further on (Mishnah 2), it (i.e., the Mishnah) explains how one suspects [one’s wife].

מקנא לה על פי שנים – if he comes to cause her to drink the bitter waters, he must bring two witnesses, and to say to her in their presence, “do not hide yourself with a certain man,” but if he didn’t accuse her of unfaithfulness before two [witnesses], she is not prohibited to him through her retirement with this man under suspicious circumstances, and he doesn’t cause her to drink [the bitter waters].

על פי עד אחד או ע"פ עצמו – even if there aren’t other than one witness that she secluded herself, or he himself states: “I saw her that she secluded herself [with him] after I suspected her of being unfaithful, she is forbidden through this woman’s retirement with a man under suspicious circumstances, until she drinks [the bitter waters], for her suspected retirement with this man under suspicious circumstances prohibits her to him (i.e., her husband) from a doubt.

ר' יהושע אומר כו' – one needs two witnesses even for the woman’s retirement with a man under suspicious circumstances. And the Halakha is according to Rabbi Yehoshua and even though we state in the Gemara (Talmud Sotah 2b) that at this time, a man should not say to his wife, even between him an her [alone] that she should not seclude herself with that particular man, for one fears for the words of Rabbi Yose the son of Rabbi Yehuda who stated that a warning [is effective] if given by one witness or on [the husband’s personal testimony. If she then secluded herself with the man, since we do no have now he water for a suspected woman to test her, the husband forbids her to himself for all time.

המקנא לאשתו. אע״ג דהמקנא משמע דיעבד אין לכתחילה לא, ההלכה היא שחייב אדם לקנאות לאשתו אם היא צריכה לכך. ולקמן מפרש כיצד מקנא:

מקנא לה על פי שנים. אם בא להשקותה מי המרים, צריך להביא שני עדים ולומר לה בפניהם אל תסתרי עם איש פלוני. ואם לא קנא לה בפני שנים, אינה נאסרת עליו בסתירה זו ואינו משקה אותה:

על פי עד אחד או ע״פ עצמו. אפילו אין עדים שנסתרה אלא עד אחד, או הוא עצמו אומר ראיתיה שנסתרה אחר שקנאתי לה, נאסרה בסתירה זו עד שתשתה, שסתירתה אוסרתה עליו מספק:

ר׳ יהושע אומר כו׳ צריך ב׳ עדים אף לסתירה. והלכה כרבי יהושע. ואעפ״כ אמרינן בגמרא דבזמן הזה לא לימא איניש לביתיה אפילו בינו לבינה אל תסתרי עם איש פלוני, שיש לחוש לדברי ר״י ברבי יהודה דאמר מקנא אדם לאשתו על פי עד אחד או על פי עצמו. ואם נסתרה אחר שקנא לה בינו לבינה, נאסרה עליו איסור עולם בזמן הזה שאין שם מי המרים:

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