תלמוד על נזיר 4:2

It was stated: “All substitute names for nazir vows are like nazir vows, and one whips because of them.” Even though Rebbi Joḥanan said, one does not whip for prohibitions⁷Nedarim 1:1, Note 36., he agrees in this case that he is whipped⁸If somebody makes a vow using unapproved language and does not keep it, he cannot be accused of transgressing a biblical prohibition. But if he refers, if only obliquely, to the biblical laws of the nazir, such an infringement is punishable by law.. Even though Rebbi Simeon said, he does not bring a sacrifice⁹In Mishnah 5:7, R. Simeon holds that for a questionable vow of nazir one cannot bring a sacrifice since the Temple does not accept questionable sacrifices., he agrees in this case that he be whipped¹⁰Since the vow is not questionable.. Even though Rebbi Jehudah said, a questionable nazir vow is permitted¹¹In Halakhah 4:6; based on Num. 6:2., he agrees in this case that he be whipped¹⁰Since the vow is not questionable.. Where do we hold? If he has the intention of becoming a nazir, even if he only said, I shall be a nazir if I mention bread, he is a nazir. Similarly, if he had no intention of becoming a nazir, even if he mentioned nazir, he is no nazir; for example if he was reading the Torah and mentioned nazir,naziq. But we hold about one who says, I declared my vow of nazir by any of these expressions. If one of them is a valid expression of a vow of nazir¹²From the list mentioned in the Mishnah., it will fall on him, otherwise, will the vow of nazir not fall on him? One tells him: keep the discipline¹³Deut. 12:28; if he had the intention of becoming a nazir, even if he did not use exactly the prescribed language. The same expression is used in the Babli, Menaḥot 81b, regarding a person who makes an irregular vow of a sacrifice..

It was stated: If someone wants to greet his teacher or anybody who his greater than himself in Torah, he is permitted to do so⁴⁸To continue the discussion of the Mishnah, we now turn to the definition of what it means to interrupt “to greet somebody out of respect.”. That implies that a person has to greet anybody who is greater than himself in Torah. And also from the following⁴⁹A similar but more explicit baraita is found in Babli Nedarim 87a. A person stands at the deathbed of someone for whom he would be required to mourn. He must tear his clothes after the person’s death. In the case discussed here, he tore his clothes, thinking that the patient was dead but then the dying person showed signs of life. If the final death occurs within the time needed for “speech”, the first tear is sufficient. The baraita is quoted here only to introduce the standard for greeting, which is that the student is required to say: “Peace be with you, my teacher.” This is the standard of behavior for a student.: If one tore his clothes and the soul returned, if it is instantaneous he does not have to tear again. If it is later, he has to tear again. How much is instantaneous? The time for speech. How much is time of speech? Rebbi Simon in the name of Rebbi Joshua ben Levi said: the time one needs to greet his friend⁵⁰The greeting of a person to his friend is שלום עליכם “Peace be with you.” In the main parallel in the Babli (Baba qama 73b), no names are given but it is stated that there are two measurements of “speech”, one from teacher to student, the same as a person to a friend, and the longer one from student to teacher.. Abba bar bar Ḥana⁵¹He appears in the Babli as Rabba bar bar Ḥana; his father Rabba bar Ḥana was a nephew of Rav. in the name of Rebbi Yoḥanan: the time for greeting between teacher and student, when he says “Peace be with you, my teacher.⁵²The Babli (loc. cit.) has the longer sentence שלום עליך מורי ורבי, “peace be with you, my instructor and teacher.””

MISHNAH: What is shaving in purity? He brings three animals²⁰²Num. 6:14., a purification sacrifice, an elevation sacrifice, and a well-being sacrifice. He slaughters the well-being sacrifice ands shaves for it²⁰³Since shaving is mentioned in v. 18, after the slaughter of the well-being offering in v. 17., the words of Rebbi Jehudah. Rebbi Eleazar²⁰⁴In some Mishnah mss., “R. Eliezer”. says, he only should shave for the purification sacrifice since that has precedence everywhere²⁰⁵In the case of the nazir, v. 16; in other cases of a common offering of purification and elevation offerings, Lev. 5:8., but if he shaved for any of the three, he satisfied his obligation.