מי שאמר הריני נזיר. כולם נזירים – and he who caused each one of them to be seized within the time that is needed for an utterance by his fellow incidentally while the student greets his teacher, which is in order that he can say, “peace be upon you, my teacher [and rabbi].”

פי כפיו כו' – and he that would say, “my mouth is like his mouth [concerning abstention] from wine and my hair is like his hair from being sheared.

ושמע בעלה ואמר ואני אינו יכול להפר – for he already fulfilled her vow when he said: “and I [too],” but if his wife made a vow to be a Nazirite and another person heard it and said, “and I [also],” and afterwards her husband annulled it, it is not annulled for this one who said, “an I [also],” for the husband cannot abrogate a vow from its essence like a Sage.

הריני נזיר ואת ואמרה אמן מיפר את שלה – and exactly when he said it to her in the language of a question, meaning to say, “and you, what do you say? Will you become a Nazirite like me or not?” Then he is enabled to annul [her vow], but if he said, “I am becoming a Nazirite, and you,” as a statement (i.e., not as a question), and she answered, “Amen,” he is not able to annul her vow for it exists for her.

והיתה שותה יין ומיטמאה למתים – and afterwards, her husband annulled her vow,

she receives forty stripes on account of the fact that she transgressed prior to his annulling her vow.

תספוג מכת מרדות – from the words of the Scribes, and the whipping for rebelliousness/disobedience that are mentioned in every place are according to what the eyes of the judge see, and according to the needs of the hour and especially the sin that she has already committed, but regarding positive commandments such as “make a Sukkah” or “don’t make it,” “take a Lulav [and Etrog]” or he doesn’t take it,” we whip him until he does it, or until his soul departs.

ואם שלה – such as the example that another person gave her [an animal] as a gift on the condition that her husband does not have control over them since usufruct (i.e., part of the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) and mort-main (i.e., wife’s estate held by her husband, which, in the case of her death or divorce, he must restore “in specie, being responsible with all his landed property for loss or deterioration) are mortgaged to her husband.

חטאת תמות – we wait for it until it dies.

ונאכלין ליום אחד – like he peace offerings of the Nazirite which are not eaten other than during the day and night.

ואין טעונין לחם – for all peace offerings of a Nazirite require bread, and this is the case, for since the husband annulled her vow, these peace offerings do not require [a] bread [offering] (unlike the of offering of a Nazirite).

והיו לה מעות סתומים – that she had set undesignated coins for the sacrifices of a Nazirite, and she did not designate the 0 these for a sin-offering, and these for a burnt offering and these for a peace offering.

יפלו לנדבה – to the chests in the Temple where they would cast the rest of the monies as a free-will [to

לא נהנין ולא מועלין – ab ignition it is prohibited to benefit from them and if he benefited, he is not liable to bring a sacrifice of religious sacrilege that is mentioned regarding whomever benefits from that which is dedicated [to the Temple].

נזרק עליה אחד מן הדמים אינו יכול להפר – for after the blood is tossed [for her], she is able to drink wine and become defiled to the dead, and there is no longer a vow of self-affliction.

רבי עקיבא אומר אפילו נשחטה עליה אחת מכל הבהמות אינו יכול להפר – because of the loss of holy things.

תגלחת טומאה יפר – they need to return and to count a [period of] Naziriteship of purity and he can say that he doesn’t want a disgraceful wife, meaning to say, afflicted and prevented from drinking wine.

האיש מדיר את בנו בנזיר – when he is a minor until he reveals two [pubic] hairs (i.e., attains adulthood) after he will be thirteen years and one day old, and all of the laws of Naziriteship are upon hm and his father brings his sacrifices and if he becomes defiled he brings a sacrifice of defilement and that one (i.e., his father) imposes a vow upon him when he says to him: “you will be a Nazirite,” or “so-and-so my son is a Nazirite, and no one will be able to prevent it, neither his son nor the relatives, and this matter is Halakha from the authority of the received Tradition.

כיצד גלח או שגלחוהו קרובים – How shall the father act regarding the sacrifices at the time when the son shaved and he did not accept the Naziriteship or that his relatives shaved him, or that he protested or that the relatives protested on his behalf, that the Naziriteship is void, and especially when he protested, or the relatives protested immediately. But if he began to observe his Naziriteship, or accepted upon himself the Naziriteship, he further is not able to protest, neither him nor his relatives.

האיש מגלח על נזירות וביו ואין האשה מגלחת על נזירות אביה – and even if she is the daughter who inherits, and this matter is a Halakha from the authority of the received Tradition.

אמר רבי יוסי הרי אלו יפלו לנדבה וכו' – but the Halakha is not according to Rabbi Yosi, but rather, whether his father died and he (i.e., the son) said: “I am a Nazirite on the condition that I will shave on [account of] the monies of his father whether both he and his father were Nazirites and his father died, he shaves on behalf of the Naziriteship of his father and if there were many sons and one of them anticipated and shaved for the Naziriteship of his father, he benefits/is worthy.