Talmud Nazir (Soncino Babylonian Talmud Book 27) pdf epub
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Talmud Nazir (Soncino Babylonian Talmud Book 27)

Nazir or Neziroth, as it is also sometimes known, is the fourth treatise of Seder Nashim, and deals with the laws regulating Naziriteship. The assumption of Nazirite vows, the different types of Naziriteship, the observance and breach of the accompanying obligation to abstain from wine, shaving the hair, and contact with the dead, and the order of sacrifice on contact with the dead and on the comp...

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Publisher: Talmudic Books; 1 edition (April 28, 2012)
Publication Date: April 28, 2012
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etion of a Nazirite's term, are all discussed. Little not narrowly relevant to these topics will be found in these pages, and the tractate contains but few haggadic passages.The destruction of the Temple in 70 C.E. and the consequent cessation of the sacrificial system, precluded the Nazirite vow from being properly terminated and so Naziriteship was no longer undertaken; but the inclusion of the treatise in the order Nashim instead of Kodashim, whether as an antidote to Gittin and Sotah (v. fol. 2a) or because of its resemblance to Nedarim (v. Sotah 2a) led to its provision with an adequate Gemara in both the Babylonian and the Jerusalem Talmud.Of individual cases of Naziriteship, the Bible records few — Samson and Absalom naturally spring to mind. Our tractate affords ample evidence, however, of the existence of numerous Nazirites in Maccabaean and later times, whilst the Naziriteship of Helena, the illustrious proselyte Queen of the Adiabene, should be noted, for it is to her residence in Jerusalem which its observance entailed that we may no doubt trace the many stories of herself and her family preserved elsewhere in the Talmud.Naziriteship, with its ascetic obligations, found little favor in Pharisee circles, as is evidenced by the implied disapproval of Simeon the Just (v. fol. 4b), and the later statement of R. Eleazar ha-Kappar (fol. 19a) that the Nazirite is indeed a sinner. It is not impossible that many of the ascetic sects that flourished in the early centuries of the current era, began as Nazirite groups. Little positive evidence of this can, however, be found in our treatise. A brief summary of the contents follow.CHAPTER I. Assumption of the vow and its duration. The various circumlocutory ways in which Naziriteship was undertaken should be noted as instancing the extreme reluctance to utter a direct vow, observed throughout rabbinic literature. The Samson Nazirite and the life-long Nazirite are also defined.CHAPTER II. Continues the themes of the first chapter, and discusses whether it is possible to undertake a Naziriteship, limited to part only of the Nazirite duties.CHAPTER III. The procedure of polling at the close of Naziriteship and when uncleanness intervenes is described.CHAPTER IV. The annulment of Naziriteship by appeal to a Sage, a husband's rights over his wife's Nazirite vows, and a father's power to impose Nazirite vows on his son are here discussed. In this Chapter there occurs an Haggadic passage dealing with the importance of motive in action.CHAPTER V. Other aspects of the incidence of Nazirite vows are examined, and reference is made to the situation that arose when the destruction of the Temple rendered impossible the completion of Nazirite vows previously undertaken.CHAPTER VI discusses the duties of the Nazirite in greater detail and the steps that must be taken in the event of a breach of observance of the oath.CHAPTER VII. When a Nazirite may knowingly break his vow, and unwitting breaches of the same.CHAPTER VIII. Deals with uncertain breaches of the vow.CHAPTER IX. Gentiles cannot become Nazirites, women and slaves can. The last Mishnah discusses whether or not the prophet Samuel was a Nazirite.