הגוים אין להם נזירות – even though that heathens sacrifice offerings for vows and free-will donations like Israelites, if he took the vow of becoming a Nazirite, the laws of the Nazirite vow do not apply to him and he is permitted to drink wine and defile himself through contact with the dead, as it is written at the beginning of the portion of the Nazirite (Numbers 6:2): “Speak to the Israelites.” Israelites take the vow of becoming a Nazirite; heathens do not take the vow of becoming a Nazirite.

שהוא כופה את עבדו – h forces him (i.e. his slave) to drink wine and to become defiled through contact with the dead against his will.

ואינו כופה את אשתו – against her will and in other vows which have affliction of the soul or being idle from work, the master cannot force the slave , but rather they are idle from them on their own, as it is written (Numbers 30:2): “[or takes an oath] imposing an obligation on himself;” he whose soul is acquired by him, excluding a slave whose soul is no acquired by him and similarly all of the oaths that a slave took whether they have an affliction of the soul or whether they don’t have an affliction of the soul or his master must force him for on their own they are idle, for he has no domain to himself, but vows which lack affliction of the soul nor have idleness from work to his master, the slave is obligated to fulfill them and his master is not able to force him upon them to cancel them.

מיפר נדרי שאתו ואינו מיפר נדרו עבדו – if he is satisfied/reconciled with the vow that his wife made after he nullified it, and he wants that she should fulfill it, she is not obligated to fulfill it after he has nullified it one time, and if he forces his slave to transgress his vow and afterwards he wants to have him fulfill it, the slave is obligated to fulfill it.

הפר לעבדו יצא לחירות משלים נזירותו – not specifically voided, but rather, forced his slave to drink wine and/or to defile himself through contact with the dead, and afterwards, the slave went free, the [now-former] slave is obligated to complete his Naziriteship after he went out to freedom. And Maimonides explained if he annulled his slave, he goes out to freedom, for a person who says to his slave, “it is annulled for you,” the master’s privilege over the slave rebounds from him (i.e., has no legal effect) and the slaves goes out to freedom on account of this but he must complete his Naziriteship, but my heart hesitates at this explanation.

עבד מכנגד פניו – [a slave] who fled from his master after he took the vow of Naziriteship.

ר"מ אומר לא ישתה יין – in order that he will suffer and return to his master who will force him to violate his vow and he will be permitted to drink wine.

ור' יוסי אומר ישתה – that he will not get sick and die for he will eventually return to his master and his master will search for him and return him, and it is found that it is as if he is in the domain of his master.

נזיר שגלח – he brought his sacrifices and cut his hair/shaved upon them and afterwards it became known to him that he had become ritually unclean/impure during his days of Naziriteship.

אם טומאה ידועה – an impurity that it was possible that it was known such as the case of it was not the grave in the depth (i.e., a covered – up uncleanness discovered – In the Jerusalem Talmud Nazir 57f, it is asked? What is a grave of the depth? A corpse buried in stubble, straw, earth, or pebbles, but if buried in water, it does not make a grave of the depth – i.e., it does not make unclean that which was above it before discovery; or, a grave that nobody remembers to have existed).

סותר – and he returns and counts another [period] of Naziriteship.

טומאת התהום אינו סותר – if it became known to him that in the place that he passed was defilement in the depth, but it is a defilement that no one recognizes it even to the end of the world, even though he certainly was ritually impure, he does not lose [the days he had already counted], for such is the Halakha concerning a Nazirite.

אם עד שלא גלח – a shearing in purity even if he had already brought his sacrifices, for since it became known to him prior to his shaving/cutting his hair.

בין כך ובין כך – whether it is a known defilement whether it is a defilement of the depth, he loses [the days that he had counted in fulfillment of his Nazirite vow] for it is derived that defilement of the depth does not cause loss [of the period counted in fulfillment of his Nazirite vow] specifically after his shaving/cutting his hair in spiritual purity.

כיצד – the law of defilement of the depth.

ירד לטבול במערה – for he was defiled through the defilement of an unclean reptile, or another defilement of a similar nature which is not from a dead person, and he went down to immerse from his defilement, and it was found [there] an olive’s bulk from a dead person floating on the face of the water and it is uncertain/doubtful whether he became defiled through it or he was not defiled, he is impure, but we hold that an uncertain/doubtful defilement floating on top of the water is pure, but these words regard the defilement of an unclean reptile. But regarding the defilement through contact with the dead, he is impure, and if this uncertainty/doubt was known to him after he had cut his hair/shaved, he is impure, for this is known defilement, for since he was in a place where it was possible that people would see him. And that which it (i.e., the Mishnah) took [linguistically] that he went down to immerse, it is something remarkable that is being taught to us, for even though that a person who immerses from his defilement to ritual purity is warned from all things that defile, even so, he is defiled.

נמצא משוקע בקרקע המערה – in the place that he immersed and he has certainly become defiled. If it became known to him after he shaved/cut his hair, he is pure, and he doesn’t lose [any of the time of his vow as a Nazirite] for this is the defilement of the depth which was in a place where it was not known to any person.

ירד להקר טהור – even though he went down to cool off and chill himself, but he did not go down to immerse in order that he would be careful from defilement, even so, he is ritually pure, if he was not defiled through contact with the dead, but if he did go down to purify himself from defilement from contact with the dead, and he immersed in a cave where the dead was embedded in it and he completed his Naziriteship, or was a person who was defiled by contact with the dead that had immersed, and afterwards accepted upon himself Naziriteship, he is defiled and loses [the period that he had fulfilled of his Nazirite vow] for something presumed impure is impure and something presumed pure is pure.

שרגלים לדבר – meaning to say, there is a rationale and principle to the matter to state that one does not derive a Halakha for defilement in a depth, which for a Nazirite is pure, other than when he was a Nazirites who was presumed to be pure, and when he was presumed to be impure.

המוציא מת מתחלה – it was not known that there were was a grave there, that is what we said in the Gemara (Tractate Nazir 65a): “he who finds and not that it was accessible, ” and furthermore, we derive from the language of our Mishnah that someone died, but not that he was killed.

מושכב – and not that he was sitting.

כדרכו – and not that his head was placed between his thighs, for all of these, we suspect of them that they are heathens, for it is not the manner of Israelites to bury their dead in such a manner.

נוטלו ואת תפושתו – it is permissible to remove him from there and to bury him in another place, and he must take from the dirt of the grave with him which is pressed by the body in the grave (and which is considered “the dead man’s property”) which is all the crushed, loose earth that is below him and he digs in virgin ground three fingers as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for it is not necessary to state “from Egypt,” but rather this is what he said: from the dust of Egypt take my people.”

מצא שלשה אם יש בין זה לזה מד' אמות עד שמנה – meaning to say from the first grave until the third [grave], there Is not less than four cubits and no more than eight [cubits].

הרי זו שכונת קברות – and it is recognized that for the sake of burial they were placed there and it is forbidden to remove them, and even one dead person, if it was known that for the sake of burial they were placed there, it is forbidden to remove it, other than that with one or two we leave undecided that they were not buried there other than temporarily and that it was their intention to remove them, but with three, it is proved that this is a special place for burials. And the length of the cave, its manner is to be six [cubits] and four [cubits] wide, and crosswise there is an excess of two cubits which is eight, therefore it is taught in the Mishnah: “from four until eight,” with the fulness of a coffin but those who bury it are not taught here.

ובודק הימנה ולהלן עשרים אמה – for the burial cave is four [cubits] by six [cubits] and the courtyard that the caves are open to it from here and there is six [cubits] by six [cubits]. And this is what the Rabbis hold in the chapter (Tractate Bava Batra] המוכר פירות/One who sells fruit [102b]. It is found that the length of two caves and the courtyard that is between them is eighteen cubits, and since that sometimes, he examines one cave with a diagonal line and the diagonal line of one cave has an excess of two cubits in nearness, which makes it twenty cubits: eight [cubits] of the first cave with a diagonal line and six [cubits] of the courtyard that is between the two caves and six [cubits] of the second cave, since we state one diagonal line/diameter. And further, one needs to check from above and from below twenty cubits which is forty cubits lest this is a cave that is in the east of the courtyard and there is yet another opposite on the western part of the courtyard. Alternatively, that which is in the western part of the courtyard, and there is yet another on the east of the courtyard.

מצא אחד בסוף עשרים בודק ממנו ולהלן כ' אמה – for who will say that from the cemetery there would be this cave for perhaps it is another grave, and another courtyard of another person, and one also needs to make for the sake of all of the examinations mentioned above just like there is a grave there, similarly, there are others.

שרגלים לדבר – that this field was made for graves and there were in it also other caves, and because of grounds for such a decision these Mishnayot are taught here.

כל ספק נגעים בתחלה טהור – such as the example of two [people] who came to a Kohen; on one of them was a bright white spot on the skin (eventually, one of the symptoms of leprosy) like the size of a bean, and on the other was a bright white spot on the skin like a Selah (a coin), and at the end of a week, on this one was like a Selah and that one was like a Selah and it was not known on which of them it spread, both of them are ritually pure, even though certainly one of them is ritually impure.

משנזקק לטומאה ספיקו טמא – such as the example of two who came to a Kohen; on one of them was a bright white spot on the skin like the size of a bean and the other, [a bright white spot on the skin] like the size of a Selah, and at the end of a week, this one’s was like a Selah and more, and the other one’s was like a Selah and more. Both reduced to become the size of like a Selah. Even though one of them is definitely ritually pure, for already, the spreading of the leprous spot occurred, both of them are impure, because a decision had been made in favor of uncleanness until they return to the size of a bean.

בשבעה דרכים בודקין את הזב – for if he saw, as a consequence of an accident, he is pure, for we expound upon זב מבשרו/”a discharge from his member/flesh” (Leviticus 15:2) and not on account of his accident.

עד שלא נזקק לטומאה – that is when he sees a second affliction/attack, he becomes a complete Zav/a man suffering from gonorrhea defiling by lying and sitting, but a first affliction/attack defiles by accident ritual impurity until nightfall according to the law of someone who experienced a seminar emission which combines with the second [affliction/attack], even if it was by accident.

במאכל – if he ate things that bring him towards a flux as for example, meat, oil, milk, and cheese, eggs and old wine.

ובמשתה – with increase/excess of drinking.

במשא – something heavy that he carried.

במראה – he saw a woman even without [impure] fantasy.

ובהרהור – even though he did not see [her], if one of these seven [things] happened to him before he saw the second affliction/attack, he does not become a Zav/gonorrhea, and a drop [of semen] does not defile through carrying.

משנזקק לטומאה – that he saw a second attack/affliction not by accident,

we don’t examine him, but even if he saw a third [attack/affliction] by accident, he becomes a Zab/one afflicted with gonorrhea for a sacrifice.

וספיקו ושבכת זרעו טמאים – uncertain on account of effusion of his semen, as for example if he saw effusion of semen first and a bit of gonorrhea that comes afterwards, it does not defile for the person who sees an emission does not defile with gonorrhea from the time of twenty-four astronomical hours. And until a decision has been not been made for uncleanness, the flux purifies the gonorrhea because it is an accident. But after a decision has been made for uncleanness, the flux purifies the gonorrhea which does not leave undecided/in doubt for on account of the flux comes the gonorrhea.

שרגלים לדבר – for that attack/affliction is on account of an accident, because he has already become a Zav/gonorrhea.

ר"נ פוטר שרגלים לדבר – for he did not die on account of a wound, since it was more lenient than what it was, and the Halakha is not according to Rabbi [Nehemiah].

נזיר היה שמואל – and the person who says: “Behold, I am like Samuel or like the son of Elkanah, or like the person who hewed Agag in pieces [in Gilgal]”– is a Nazirite according to the words of Rabbi Nehorai and such is the Halakha.

אין מורא אלא של בשר ודם – so that the dominion and fear of man are not upon him.