## Nazir Daf 10a

###### Nazir 10a:1
[Nazir 10a:1](https://torahapp.org/share/book/Nazir/r/10a:1)

אוֹ כְּמִנְחַת סוֹטָה — תִּקְדּוֹשׁ, אִי לָא — לָא. קָא מַשְׁמַע לַן דְּמַיְיתֵי מִן הַחִיטִּים.

**William Davidson Edition - English:**
**or like the meal-offering of a *sota*,** both of which are made of barley, **it should become consecrated,** and **if** it is **not** possible to volunteer a meal-offering from barley, it should **not** be a meal-offering at all. The mishna therefore **teaches us that one** nevertheless **brings** a meal-offering made **from wheat.** Rabbi Yoḥanan holds that the difficulty raised by Ḥizkiyya against his own explanation is inconclusive, and he need not have retracted it.


###### Nazir 10a:2
[Nazir 10a:2](https://torahapp.org/share/book/Nazir/r/10a:2)

**מַתְנִי׳** אָמַר: ״אָמְרָה פָּרָה זוֹ הֲרֵינִי נְזִירָה אִם עוֹמֶדֶת אֲנִי״, ״אוֹמֵר הַדֶּלֶת הַזֶּה הֲרֵינִי נְזִירָה אִם נִפְתָּח אֲנִי״ — בֵּית שַׁמַּאי אוֹמְרִים: נָזִיר, וּבֵית הִלֵּל אוֹמְרִים: אֵינוֹ נָזִיר. אָמַר רַבִּי יְהוּדָה: אַף כְּשֶׁאָמְרוּ בֵּית שַׁמַּאי, לֹא אוֹמְרִים אֶלָּא בְּאוֹמֵר ״הֲרֵי פָּרָה זוֹ עָלַי קׇרְבָּן, אִם עוֹמֶדֶת הִיא״.

**William Davidson Edition - English:**
**MISHNA:** If one **said: This cow said: I am hereby a nazirite if I stand up;** or if he said: **This door says: I am hereby a nazirite if I am opened, Beit Shammai say** he is **a nazirite, and Beit Hillel say** he is **not a nazirite. Rabbi Yehuda said: Even when Beit Shammai say** that the vow is effective, **they say** so **only** with regard to **one who said: This cow is hereby** forbidden **to me** as **an offering if it stands up.** In that case it is as if he took a vow that the cow is forbidden. However, Beit Shammai concede that although the vow takes effect, it is not a vow of naziriteship.


###### Nazir 10a:3
[Nazir 10a:3](https://torahapp.org/share/book/Nazir/r/10a:3)

**גְּמָ׳** פָּרָה מִי קָא מִישְׁתַּעְיָא? אָמַר רָמֵי בַּר חָמָא: הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן שֶׁהָיְתָה פָּרָה רְבוּצָה לְפָנָיו, וְאָמַר: ״כִּסְבוּרָה פָּרָה זוֹ אֵינָהּ עוֹמֶדֶת — הֲרֵינִי נָזִיר מִבְּשָׂרָהּ אִם עָמְדָה מֵאֵלֶיהָ״. וְעָמְדָה מֵאֵלֶיהָ. וְהָלְכוּ בֵּית שַׁמַּאי לְשִׁיטָתָן וּבֵית הִלֵּל לְשִׁיטָתָן.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Does a cow speak?** What is the meaning of the statement: A cow said: I am hereby a nazirite? **Rami bar Ḥama said: With what are we dealing here?** We are dealing with a case **where there was a prone cow before him,** and he tried, without success, to cause it to stand, **and he said: This cow thinks it** will **not stand; I am hereby a nazirite** and therefore will refrain **from its flesh if it stands of its own accord, and** in fact **it stood of its own accord. Beit Shammai follow their** standard **approach and Beit Hillel follow their** standard **approach.**


###### Nazir 10a:4
[Nazir 10a:4](https://torahapp.org/share/book/Nazir/r/10a:4)

בֵּית שַׁמַּאי דְּאָמְרִי ״מִן הַגְּרוֹגְרוֹת וּמִן הַדְּבֵילָה״ — הָוֵי נָזִיר, הָכָא נָמֵי, כִּי אָמַר ״מִבְּשָׂרָהּ״ — הָוֵי נָזִיר. וּבֵית הִלֵּל אוֹמְרִים: לָא הָוֵי נָזִיר.

**William Davidson Edition - English:**
The Gemara explains: **Beit Shammai, who say** that one who vows to be a nazirite and therefore will refrain **from dried figs and from cakes of dried figs is a nazirite,** say that **here too, when he says: I am hereby a nazirite** and therefore will refrain **from its flesh, is a nazirite.** Since one does not utter a statement for naught, he is held to the first part of his statement: I am hereby a nazirite, and the words: And therefore will refrain from its flesh, are disregarded. **And Beit Hillel say: He is not a nazirite.**


###### Nazir 10a:5
[Nazir 10a:5](https://torahapp.org/share/book/Nazir/r/10a:5)

וְהָא אַמְרוּהָ בֵּית שַׁמַּאי חֲדָא זִימְנָא! אָמַר רָבָא: תַּרְתֵּי תְּלָת. וְכֵן תָּנֵי רַבִּי חִיָּיא תַּרְתֵּי תְּלָת. וְכֵן אָמַר רַבִּי אוֹשַׁעְיָא תַּרְתֵּי תְּלָת.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But** if Rami bar Ḥama is correct, **didn’t Beit Shammai** already **say this** *halakha* **one time?** According to Rami bar Ḥama’s explanation, this mishna and the previous one differ only with regard to the examples provided, but the principle is identical. **Rava said:** It is normal for the Sages to cite **two** or **three** examples from different cases that offer novel perspectives, although they essentially reflect the same principle. **And Rabbi Ḥiyya also taught two** or **three** examples with regard to this same issue. **And Rabbi Oshaya also said two** or **three** examples.


###### Nazir 10a:6
[Nazir 10a:6](https://torahapp.org/share/book/Nazir/r/10a:6)

וּצְרִיכִי, דְּאִי אִיתְּמַר בְּהָא גְּרוֹגְרוֹת וּדְבֵילָה: הָתָם הוּא דְּאָמְרִי בֵּית שַׁמַּאי הָוֵי נָזִיר, מִשּׁוּם דְּמִיחַלְּפָן בַּעֲנָבִים. אֲבָל בָּשָׂר בַּעֲנָבִים — לָא מִיחַלַּף. וְאִי אִיתְּמַר בָּשָׂר: הָכָא הוּא דְּאָמְרִי בֵּית שַׁמַּאי הָוֵי נָזִיר בְּבִישְׂרָא וְחַמְרָא. אֲבָל גְּרוֹגְרוֹת וּדְבֵילָה — לָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**And** all these cases **are necessary, as, if it were stated** only that he is a nazirite **in this** case of **dried figs and cakes of dried figs,** it could have been said that it is only **there that Beit Shammai say he is a nazirite, since** figs **are confused with grapes,** and it is reasonable to assume that he had grapes in mind. **But meat is** certainly **not confused with grapes,** and it could be that in the case of the mishna he is not a nazirite even according to Beit Shammai. **And if it were stated** only that he is a nazirite where he vowed that **meat** was forbidden to him, it could have been said that **it is here that Beit Shammai say he is a nazirite** because he was referring to the often-paired **meat and wine,** and it is reasonable to assume that he might have had wine in mind. **But dried figs and cakes of dried figs** are not paired with wine, so he should **not** be a nazirite. To counter that claim, the mishna **teaches us** that he is a nazirite in both cases.


###### Nazir 10a:7
[Nazir 10a:7](https://torahapp.org/share/book/Nazir/r/10a:7)

וְאִי אִיתְּמַר הָנֵי תַּרְתֵּי: הָנֵי הוּא דְּקָאָמְרִי בֵּית שַׁמַּאי, אֲבָל דֶּלֶת אֵימָא מוֹדוּ לְהוּ לְבֵית הִלֵּל. וְאִי תַּנָּא דֶּלֶת: בְּהָא קָאָמְרִי בֵּית הִלֵּל, אֲבָל בְּהָךְ תַּרְתֵּי אֵימָא מוֹדוּ לְהוּ לְבֵית שַׁמַּאי, קָמַשְׁמַע לַן דְּלָא.

**William Davidson Edition - English:**
**And if it were stated** only that he is a nazirite with regard to **these two** cases of figs and meat, it could be said: It is in **these** cases **that Beit Shammai say** he is a nazirite, **but** in the case of **a door, I will say they concede to Beit Hillel** that such a statement certainly does not constitute a vow of naziriteship. Therefore, this case had to be stated as well. **And** conversely, **if** it **taught** only the case of **a door,** the opposite could be said, i.e., that it is **in this** case that **Beit Hillel say** there is no naziriteship, **but in these two** earlier cases **I will say they concede to Beit Shammai** that the individual has taken a vow of naziriteship. The *tanna* therefore **teaches us that** this is **not** the case; in fact, Beit Shammai hold that he is a nazirite in all three cases, and Beit Hillel hold that he is not.


###### Nazir 10a:8
[Nazir 10a:8](https://torahapp.org/share/book/Nazir/r/10a:8)

אָמַר רָבָא: מִי קָתָנֵי ״אִם עָמְדָה מֵאֵלֶיהָ״? אֶלָּא אָמַר רָבָא: כְּגוֹן שֶׁהָיְתָה פָּרָה רְבוּצָה לְפָנָיו, וְאָמַר: ״הֲרֵי עָלַי קׇרְבָּן״. בִּשְׁלָמָא פָּרָה — בַּת קׇרְבָּן הִיא, אֶלָּא דֶּלֶת — בַּת קׇרְבָּן הִיא?! אֶלָּא אָמַר רָבָא: כְּגוֹן שֶׁהָיְתָה פָּרָה רְבוּצָה לְפָנָיו,

**William Davidson Edition - English:**
After providing the answer to one difficulty raised against Rami bar Ḥama’s explanation, Rava presents another problem. **Rava said: Is** the mishna **teaching: If it stood of its own accord?** The mishna states: If it stands, and does not mention the condition of: On its own accord. **Rather, Rava said:** The mishna is referring to a case **where there was a prone cow before him, and he said: It is** incumbent **upon me to bring** it as a nazirite **offering,** and in this way the individual accepts naziriteship upon himself. The Gemara raises a difficulty: **Granted, a cow** can **be an offering, but** can **a door be an offering?** How can his vow that a door should be an offering be considered an acceptance of naziriteship? **Rather, Rava said** it means the following: It is a case **where there was a prone cow before him** refusing to stand,