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Mishnayos Nazir Perek 2 Mishnah 8

נזיר פרק ב׳ משנה ח׳


However, if his wife miscarried he is not a nazirite, since his wife did not give birth to a live child. Rabbi Shimon says: Since it is possible that the fetus was viable, in which case his vow of naziriteship takes effect, he should say the following: If this fetus was viable in terms of its development but died due to other causes, I am hereby an obligatory nazirite in fulfillment of my vow; and if it was not viable, I am hereby a voluntary nazirite. He then proceeds to observe naziriteship. If, subsequent to this, his wife gave birth again, he is a nazirite, since the unattributed opinion in the mishna holds that the condition of his vow has now been fulfilled. Rabbi Shimon says, following his earlier ruling: He must now accept upon himself an additional naziriteship and he should say: If the first fetus was viable then my naziriteship for the first child was obligatory, and this naziriteship is voluntary; and if the first child was not viable, then the naziriteship for the first one was voluntary and this naziriteship is obligatory.

הִפִּילָה אִשְׁתּוֹ, אֵינוֹ נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָיָה בֶן קְיָמָא, הֲרֵי אֲנִי נְזִיר חוֹבָה. וְאִם לָאו, הֲרֵי אֲנִי נְזִיר נְדָבָה. חָזְרָה וְיָלְדָה, הֲרֵי זֶה נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָרִאשׁוֹן בֶּן קְיָמָא, הָרִאשׁוֹן חוֹבָה וְזוֹ נְדָבָה. וְאִם לָאו, הָרִאשׁוֹן נְדָבָה וְזוֹ חוֹבָה:


הפילה אשתו – and he did not know if he was a living being or aborted/non-viable birth.

אינו נזיר – our Mishnah is [according to] Rabbi Yehuda who said that a person does not place down his soul on a doubt and if he states “when I will have a child,” he is speaking about a definitive child.

רבי שמעון אומר יאמר אם היה בן קיימא וכו' – Rabbi Shimon holds hat a doubtful Naziriteship is judged stringently; therefore, he must be a Nazirite from doubt and makes a condition and states that if he is a viable fetus, I am a Naziritie out of obligation, and if not, I am a Nazirite out of free-choice, and he shaves and brings his [hair] sacrifices at the end of the thirty day period. But without the condition, he would not be able to bring the sacrifice from doubt, but the Halakha is not according to Rabbi Shimon.

חזרה וילדה הרי זה נזיר – for he did not practice Naziriteship on account of the non-viable birth/abortion. But now that she gave birth to a living child, the Nazirite [vow] takes effect and according to Rabbi Shimon, he must retract and make the condition for perhaps the first child was a viable child.

הפילה אשתו. ולא ידע אי בר קיימא הוא אי נפל הוא:

אינו נזיר. ומתניתין ר׳ יהודה היא דאמר לא מחית איניש נפשיה אספיקא, וכי אמר כשיהיה לי ולד, על ולד ודאי קאמר:

רבי שמעון אומר יאמר אם היה בן קיימא וכו׳ ר׳ שמעון סבר ספק נזירות להחמיר, הלכך צריך להיות נזיר מספק, ומתנה ואומר אם בן קיימא הוא הריני נזיר חובה ואם לאו הריני נזיר נדבה, ומגלח ומביא קרבנותיו לסוף שלשים יום. ובלא תנאי לא היה יכול להביא קרבן מספק. ואין הלכה כר״ש:

חזרה וילדה הרי זה נזיר. שהרי לא נהג נזירות מחמת הנפל, ועכשיו שילדה ולד של קיימא חלה נזירות. ולדברי ר״ש צריך לחזור ולהתנות, דשמא הראשון היה ולד של קיימא: