## Rashi on Nazir Daf 13a

###### Rashi on Nazir 13a:1:1
[Rashi on Nazir 13a:1:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:1:1)

הפילה אשתו אינו נזיר - דדילמא האי דהפילה לא הוה בן קיימא שלא כלו לו חדשיו ולא ולד הוי וספק נזירות להקל:

**Sefaria Community Translation:**
If his wife miscarried he is not a nazirite - because perhaps the one she miscarried was not a viable child, since his [term of] months [was] not completed, and he is not considered a child, and uncertainty with regard to naziriteship is treated leniently.


###### Rashi on Nazir 13a:1:2
[Rashi on Nazir 13a:1:2](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:1:2)

ר' שמעון אומר - אין דרך זו מוציאתו מידי נזירות:

**Sefaria Community Translation:**
Rabbi Shimon says - this line of argument does not excuse him from naziriteship.


###### Rashi on Nazir 13a:1:3
[Rashi on Nazir 13a:1:3](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:1:3)

אלא אם היה בן קיימא הריני נזיר חובה ואם לאו הריני נזיר נדבה - דקסבר ספק נזירות להחמיר:

**Sefaria Community Translation:**
If he was viable I am hereby an obligatory nazirite, and if not I am hereby a voluntary nazirite - since he holds that uncertainty with regard to naziriteship is treated stringently.


###### Rashi on Nazir 13a:2:1
[Rashi on Nazir 13a:2:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:2:1)

חזרה וילדה - לאחר שהפילה:

**Sefaria Community Translation:**
If she gave birth again - after having miscarried.


###### Rashi on Nazir 13a:2:2
[Rashi on Nazir 13a:2:2](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:2:2)

הרי זה נזיר - דהשתא מיהא ולד הוא דאית ליה וחיילא עליה נזירות:

**Sefaria Community Translation:**
He is a nazirite - since at this time, at least, what he has is a child, and his naziriteship will take effect.


###### Rashi on Nazir 13a:2:3
[Rashi on Nazir 13a:2:3](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:2:3)

ר"ש אומר - שמא הראשון הוה בן קיימא וחל עליו נזירות והשתא כי ילדה לא חייל נזירות ואם כדבריך יעשה נמצא זה מביא חולין לעזרה אלא יחזיר וימנה נזירות שנייה ויאמר אם הראשון שהפילה היה בן קיימא נזירות הראשונה חובה וזו נדבה ואם לא היה בן קיימא נזירות הראשונה נדבה וזו חובה:

**Sefaria Community Translation:**
Rabbi Shimon says - perhaps the first was [actually] viable, and his naziriteship took effect [then], and now that she has given birth [again], no naziriteship takes effect. And if he will do it your way [and start the naziriteship upon the second birth -- the birth of the viable child], it will turn out that he will bring [an] unconsecrated [animal] into the [Temple] courtyard. Rather, he should go back and count a second term of naziriteship, and say: if the first [fetus] that she miscarried was viable, the first naziriteship shall have been obligatory and this one shall be voluntary; and if [the first fetus] was not viable, the first naziriteship shall have been voluntary and this one shall be obligatory.


###### Rashi on Nazir 13a:3:1
[Rashi on Nazir 13a:3:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:3:1)

גמ' האי מאי למימרא - דכי נולד לו בן הרי זה נזיר:

**Sefaria Community Translation:**
Gemara. What is the purpose of stating this - that when his son is born he is a nazirite?


###### Rashi on Nazir 13a:3:2
[Rashi on Nazir 13a:3:2](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:3:2)

מהו דתימא - האי דקאמר לאו משום בן דוקא והאי דאמר בן לכשאבנה ממנה הוא דמשמע כגון ואבנה גם אנכי ממנה (בראשית ל) וכי נולד בת או טומטום ואנדרוגינוס נמי ליהוי נזיר קמ"ל דלא:

**Sefaria Community Translation:**
Lest you say - that which he said [when I will have a son] was not intended to mean literally a son; and when he said "a son" he meant "when I will be built up from her", similar to [the verse] "and that through her I too may have children" (Genesis 30:3), and if a daughter, a tumtum, or a hermaphrodite are born let him also be a nazirite. [Rather,] it comes to teach us that he does not [become a nazirite if a daughter, etc., are born].


###### Rashi on Nazir 13a:4:1
[Rashi on Nazir 13a:4:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:4:1)

ולד דמיחשב ביני אינשי קאמינא - דהיינו בן ותו לא קמ"ל דבת וטומטום ואנדרוגינוס נמי איקרו ולד:

**Sefaria Community Translation:**
We require a child that is considered significant by people - that is, nothing but a son -- [therefore the mishna] teaches us that a daughter, a tumtum and a hermaphrodite are also called "child".


###### Rashi on Nazir 13a:5:1
[Rashi on Nazir 13a:5:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:5:1)

ר' יהודה - דאמר לעיל דספק נזירות להקל כדאמרי' בפ"ק (לעיל נזיר ד' ח.) דתניא הריני נזיר ע"מ שיש בכרי זה ק' כור והלך כו' ר' יהודה מתיר דספק נזירות להקל:

**Sefaria Community Translation:**
Rabbi Yehuda - who said earlier that uncertainty with regard to naziriteship is treated leniently, as is said in the first chapter (above, Nazir 8a:8) "I am hereby a nazirite on condition that this pile of grain contains one hundred kor, and he went [...] Rabbi Yehuda permits him, since in a case of uncertain naziriteship one is permitted to act leniently."


###### Rashi on Nazir 13a:6:1
[Rashi on Nazir 13a:6:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:6:1)

והפריש קרבן וחזרה וילדה מהו - מי הוי קדוש או לא:

**Sefaria Community Translation:**
And he separated an offering and his wife gave birth again, what is the halacha - is it [considered] consecrated or not?


###### Rashi on Nazir 13a:7:1
[Rashi on Nazir 13a:7:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:7:1)

אליבא דמאן - קמיבעיא לך אי אליבא דר"ש פשיטא דהוי קדוש דהאמר ספק נזירות להחמיר וקודם שילדה אשתו נמי הוי נזיר:

**Sefaria Community Translation:**
In accordance with whose [opinion] - are you asking? If according to Rabbi Shimon, it is obvious that it is considered consecrated -- since didn't he say that in a case of uncertainty with regard to naziriteship the ruling is to be stringent? And [even] before his wife gave birth, he would also be considered a nazirite?


###### Rashi on Nazir 13a:7:2
[Rashi on Nazir 13a:7:2](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:7:2)

אלא אליבא דר' יהודה דאמר ספק נזירות להקל מאי - מי אמרינן כיון שהפרישו בשעה שהפילה ולא חיילא עליה נזירות כלל לא הוי קדוש כלל ומיבעי ליה למיהדר ולקדושי:

**Sefaria Community Translation:**
Rather one should say that the question was in accordance with the opinion of Rabbi Yehuda, who said that in a case of uncertainty with regard to naziriteship the ruling is to be lenient. What is the halakha? - Do we say that since he separated [the offering] when she miscarried, and no naziriteship becomes incumbent upon him at all, it is not considered consecrated at all, and he must consecrate it a second time?


###### Rashi on Nazir 13a:8:1
[Rashi on Nazir 13a:8:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:8:1)

מאי נפקא לך מינה - אי הוה קדוש או לא דהא ילדה וחיילא עליה נזירות:

**Sefaria Community Translation:**
What difference is there - whether it is considered consecrated or not? Because now she has given birth, and naziriteship has taken effect for him.


###### Rashi on Nazir 13a:8:2
[Rashi on Nazir 13a:8:2](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:8:2)

נפקא מינה לגיזתו ולעבוד בו - והכי קא מיבעיא ליה אי אמרת משעה שהפריש תחילה כשהפילה הוה ליה קדוש הוה ליה אסור בגיזה ועבודה אלא אי אמרת דלא חיילא עליה נזירות אלא משעה שחזרה וילדה הוה ליה מותר בגיזה ובעבודה מאי תיקו:

**Sefaria Community Translation:**
The difference is regarding its shearing and its labor - and this is what [Rabbi Abba] was asking: if you say that from the time he initially separated [the animal] -- when she miscarried -- it was consecrated, its shearing and its labor would be forbidden to him. But if you say that the naziriteship takes effect only when she gives birth a second time, its shearing and its labor would be permitted to him. What is the halakha? [The dilemma] shall stand [unresolved].


###### Rashi on Nazir 13a:9:1
[Rashi on Nazir 13a:9:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:9:1)

ושמע חבירו ואמר ועלי מהו אדיבוריה - דההוא גברא קאי ומשמע ועלי להיות נזיר כשיהיה לך בן או דילמא אגופיה משמע אנפשיה דהכי משמע ועלי נמי להיות נזיר כשיהי' לי בן:

**Sefaria Community Translation:**
And another heard him and said: And it is incumbent upon me, what is the halakha? [Does he refer] to the statement - of that man, and imply "and it is [also] incumbent upon me to become a nazirite when you will have a son"? Or perhaps he refers to himself, and he implies as follows: "and it is also incumbent upon me to become a nazirite when I will have a son".


###### Rashi on Nazir 13a:10:1
[Rashi on Nazir 13a:10:1](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:10:1)

או דילמא - אדיבורא דחבריה קאי ומשמע כאילו אמר ואני רחימנא ליה לאותו בן כוותיך ואהא נזיר לכשיהא לך בן ואהא לעיל נמי כי קא מיבעיא ליה ועלי מאי טעמא לא מיבעיא ליה בהאי לישנא הא לא אפשר דלאו לישנא מתרצתא היא דלימא ועלי לאוהבו כמותך:

**Sefaria Community Translation:**
Or perhaps - he refers to the other one's statement, and the implication is as if he said "and I love that very same son as much as you do, and I will be a nazirite when you will have a son". And as to the earlier clause, when [Ben Rehumi] asked [about the second person's statement using the formula] "ועלי – and it is incumbent upon me" -- why didn't he ask with this expression ["ואני – and I" too]? [The answer is,] that would not have been possible, because it is not accurate to say the expression "ועלי – and it is incumbent upon me" has the meaning "to love him as much as you do".


###### Rashi on Nazir 13a:10:2
[Rashi on Nazir 13a:10:2](https://torahapp.org/share/book/Rashi%20on%20Nazir/r/13a:10:2)

ואם תימצי לומר כל באנפיה - בין אמר ועלי בין אמר ואני כסיפא ליה מילתא להדורי ליה למימר לכשיהא לי בן אהא נזיר דאי אדעתא לקבל עליו נזירות כשיהא לו בן למה לו להזיר בפני זה יזיר בינו לבין עצמו אלא מדקאמר ליה באנפיה איכא למימר דהכי אמר ליה אף אני אהא נמי נזיר כשיהא לך בן:

**Sefaria Community Translation:**
And if you say that anything that he says to another in front of him - whether he said "and it is incumbent upon me" or whether he said "and I", the matter is embarrassing to him -- [that is,] to reply to him that "when I will have a son I will be a nazirite", because if it was his intention to accept naziriteship upon himself when he will have [his own] son, why would he take the vow of naziriteship in front of [the first man]? Let him take the vow of naziriteship privately. Rather, since he said this in front of him, it can be determined that he meant to say as follows: I, too, will be a nazirite when you will have a son.