## Nazir Daf 22a

###### Nazir 22a:1
[Nazir 22a:1](https://torahapp.org/share/book/Nazir/r/22a:1)

תְּנָא נָמֵי רֵישָׁא סוֹפֶגֶת.

**William Davidson Edition - English:**
For this reason the *tanna* **also taught: She incurs,** in **the first clause,** despite the fact that this teaches no novelty.


###### Nazir 22a:2
[Nazir 22a:2](https://torahapp.org/share/book/Nazir/r/22a:2)

תָּא שְׁמַע: הָאִשָּׁה שֶׁנָּדְרָה בְּנָזִיר וְנִטְמֵאת, וְאַחַר כָּךְ הֵפֵר לָהּ בַּעֲלָהּ — מְבִיאָה חַטַּאת הָעוֹף, וְאֵינָהּ מְבִיאָה עוֹלַת הָעוֹף. וְאִי סָלְקָא דַעְתָּךְ בַּעַל מִיגָּז גָּיֵיז — תַּיְיתֵי נָמֵי עוֹלַת הָעוֹף!

**William Davidson Edition - English:**
The Gemara further suggests: **Come** and **hear** a proof from a *baraita*: With regard to **a woman who vowed to be a nazirite and she became ritually impure, and afterward her husband nullified her** vow, **she brings the bird sin-offering, and she does not bring the bird burnt-offering. And if it should enter your mind** that the **husband severs** her vow, **let her also bring the bird burnt-offering,** to complete the atonement for becoming ritually impure when she was a nazirite. This indicates that the husband uproots the vow, which is why she is not required to bring the bird burnt-offering.


###### Nazir 22a:3
[Nazir 22a:3](https://torahapp.org/share/book/Nazir/r/22a:3)

וְאֶלָּא מַאי, מִיעְקָר עָקַר? חַטַּאת הָעוֹף נָמֵי לָא תַּיְיתֵי! הָכִי נָמֵי, וְהָא מַנִּי — רַבִּי אֶלְעָזָר הַקַּפָּר הִיא.

**William Davidson Edition - English:**
The Gemara refutes this proof: **Rather, what then?** Will you say that the husband **uproots** the vow entirely? If so, **she should also not bring the bird sin-offering.** The Gemara answers: **So too,** she should not have to bring the bird sin-offering either, **but** in accordance with **whose** opinion **is this** *baraita*? **It is** the opinion of **Rabbi Elazar HaKappar.**


###### Nazir 22a:4
[Nazir 22a:4](https://torahapp.org/share/book/Nazir/r/22a:4)

דְּתַנְיָא, רַבִּי אֶלְעָזָר הַקַּפָּר (בַּר רַבִּי) אוֹמֵר: מָה תַּלְמוּד לוֹמַר ״מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ״? וְכִי בְּאֵיזוֹ נֶפֶשׁ חָטָא זֶה? אֶלָּא מִפְּנֵי שֶׁצִּיעֵר עַצְמוֹ מִן הַיַּיִן נִקְרָא חוֹטֵא. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה זֶה שֶׁלֹּא צִיעֵר עַצְמוֹ אֶלָּא מִן הַיַּיִן נִקְרָא חוֹטֵא, הַמְצַעֵר עַצְמוֹ מִכׇּל דָּבָר — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**As it is taught** in a *baraita* that **Rabbi Elazar HaKappar the esteemed says: What** is the meaning when **the verse states:** “And make atonement for him, **for that he sinned by reason of the soul”** (Numbers 6:11)? **And with which soul did this** nazirite **sin? Rather, because he deprived himself of wine he is** therefore **called a sinner. And are not** these **matters** inferred ***a fortiori*: And if this one, who deprived himself only of wine, is** nevertheless **called a sinner,** in the case of **one who deprives himself of everything** by fasting or other acts of mortification, **all the more so** is he labeled a sinner. According to this opinion, she brings a sin-offering to atone for uttering the vow itself, despite the fact that her husband later uprooted it entirely.


###### Nazir 22a:5
[Nazir 22a:5](https://torahapp.org/share/book/Nazir/r/22a:5)

תָּא שְׁמַע, דְּתַנְיָא בְּהֶדְיָא: הָאִשָּׁה שֶׁנָּדְרָה בְּנָזִיר, וְשָׁמְעָה חֲבֶירְתָּהּ וְאָמְרָה ״וַאֲנִי״, וּבָא בַּעְלָהּ שֶׁל רִאשׁוֹנָה וְהֵפֵר לָהּ — הִיא מוּתֶּרֶת וַחֲבֶירְתָּהּ אֲסוּרָה. שְׁמַע מִינַּהּ: בַּעַל מִיגָּז גָּיֵיז.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a resolution, **as it is taught** in a *baraita* (*Tosefta* 3:10) **explicitly:** With regard to **a woman who vowed to be a nazirite, and another** woman **heard** her **and said: And I, and** the **husband of the first one came and nullified her** vow, **she is permitted and** the **other** woman **is prohibited.** One can **learn from this** that the **husband severs** the vow rather than uproots it.


###### Nazir 22a:6
[Nazir 22a:6](https://torahapp.org/share/book/Nazir/r/22a:6)

רַבִּי שִׁמְעוֹן אוֹמֵר: אִם אָמְרָה לָהּ ״הֲרֵינִי כְּמוֹתֵיךְ״ — שְׁתֵּיהֶן מוּתָּרוֹת.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi Shimon says** that **if** the second woman **said to her,** after hearing her vow of naziriteship: **I am hereby like you,** in that case **they are both permitted.** Since the second woman made her naziriteship entirely dependent on that of the first, the nullification of the first woman’s vow cancels the second naziriteship as well.