Nedarim 9b — the Talmud in English

For when Rabbi Meir says

that better than this and that is one who does not vow at all

with regard to a vow.

But

with regard to a donation—

he did not say so.

And we object:

But it teaches: “

according to the donations

of the worthy ones”— -

he vowed with regard to a nazirite vow and with regard to an offering!

It teaches “he vowed,” whereas according to Rabbi Meir the worthy ones do not vow at all!?

And we answer:

Read: He donated with regard to a nazirite vow and with regard to an offering.

And we inquire concerning it:

What is different about one who vows, that he should not?—

Perhaps he will come to a mishap through it,

so that he will not fulfill his vow.

If so,

a donation also should not be made—

perhaps he will come to a mishap through it,

so that he will not bring his donation within the three pilgrimage festivals!?

And we answer: There is a possibility that they will not come to a mishap, when he does

as

he conducted himself,

Hillel the Elder.

For it was taught: They said concerning Hillel the Elder that no person ever committed sacrilege with his burnt-offering throughout all his days,

because he was

bringing it while it was unconsecrated to the Temple courtyard, and consecrating it

there,

and placing his hands upon it and

immediately

slaughtering it.

And we object:

This works well with regard to a donation of offerings

which he brings immediately when he donates it.

A donation with regard to naziriteship,

where he accepts naziriteship upon himself, and brings the offerings only after the thirty days of naziriteship—

what is there to say?

For there is, after all, concern lest he not fulfill his commitment, which is thirty days after he accepts it upon himself?

And we answer:

He holds in accordance with Shimon the Just,

that the matter concerns such a nazirite with regard to whom there is no concern—

For it was taught: Shimon the Just said: In all my days I ate no guilt-offering of an impure nazirite, except

one guilt-offering

one

only.

Once, one man who was a nazirite from the South came.

And I saw that he had beautiful eyes, and a handsome appearance, and his locks were arranged for him in curls.

I said to him: My son, what did you see that caused you to destroy this beautiful hair of yours

through the shaving of the nazirite?

He said to me: I was a shepherd for my father in my town,

and

I went to draw water from the spring, and I looked at my reflection

which was reflected in the water.

And my evil inclination leaped upon me,

because I realized then how beautiful I was,

and it sought to drive me from the world.

I said to it

to my evil inclination:

Wicked one! Why are you taking pride in a world that is not yours,

how are you taking pride

in one who is destined to become maggots and worms

in the grave?

By the Temple service [the expression of an oath, that he swore by the Temple service],

an expression of an oath, in which he swore by the Temple service ],

I shall shave you for the sake of Heaven!

And Shimon the Just adds:

Immediately, I stood and kissed him upon his head.

I said to him: May those who take nazirite vows like you multiply in Israel! Concerning you the verse says [Numbers 6]

Numbers 6 ]

“When a man explicitly utters a vow, the vow of a nazirite, to consecrate himself to the Lord.”

Rabbi Mani challenges it: What is different about the guilt-offering of an impure nazirite, that he did not eat it,

since

it comes

that this guilt-offering comes

for a sin?

And if so,

all guilt-offerings [or sin-offerings]

or sin-offerings ]

also he should not eat,

since

they come for a sin,

they come [for that]!?

Rabbi Yona said to him: This is the reason,

that he did not eat the offerings of the nazirite, because

when they are regretful,

they

become nazirites.

And when they become impure [unintentionally]

unintentionally ]

and

as a result

the days of naziriteship increase upon them,

they

regret them. And it is found [that is, the matter is close to this, that they]

that is, it is quite likely that they ]

bring unconsecrated animals into the Temple courtyard.

And we object:

If so,

that there is concern lest the nazirite regretted it,

even

offerings

of a pure nazirite also

he should not eat, because of this concern!? And we answer:

A pure nazirite does not

suspectably do this, since

he assesses himself that he is able to vow.

And if you wish,

there is a possibility of resolving our Mishna also according to Rabbi Yehuda: