6. If a woman was awaiting levirate marriage,2 whether there was one brother-in-law or two [and one had bespoken her],3 R. Eliezer says: He may revoke her vows. But R. Joshua says: [He may revoke them] when there is but one [brother-in-law], but not when there are two. R. Akiba says: Neither when there is one nor when there are two. R. Eliezer said: What! if a man can revoke the vows of a woman whom he has acquired for himself, how much the more must he be able to revoke the vows of a woman whom he has been caused to acquire by Heaven!4 R. Akiba answered: No! as thou arguest of a woman whom he has acquired for himself and over whom others have no control, wouldest thou also argue of a woman whom he has been caused to acquire by Heaven and over whom others have still control!5 R. Joshua said to him: Akiba, thy words apply only when there are two brothers-in-law; how answerest thou when there is but one? He said to him: The deceased husband’s widow is not so wholly bound to the brother-in-law as the betrothed woman is to her [betrothed] husband.6 7. If a man said to his wife, ‘Let every vow be established that thou shah vow from this time forth until I return from such-a-place’, he has said nothing at all; but if [he said], ‘Let them be void’, R. Eliezer says: They are made void. But the Sages say: They are not made void. R. Eliezer said: If he can make void vows which have already had the force of a prohibi¬ tion,7 can he not also make void vows which have not yet the force of a prohibition? They answered: It is written, Her husband may establish it or her husband may make it void* — such a vow as he may establish, such a vow he may make void; but such a vow as he may not establish, such a vow he may not make void.
8. The revoking of vows is valid throughout the [same] day.9 Herein applies sometimes a more stringent, and sometimes a more lenient ruling.10 Thus if a woman made a vow on the night of the Sabbath, her husband may revoke it during the night of the Sabbath or on the Sabbath day before nightfall; if she vowed when darkness was falling [at the close of the Sabbath] he must revoke it before nightfall, for if it became dark and he had not revoked it, he can no longer revoke it.
11. 1. These are [a woman’s] vows which he may revoke: Vows tM like of which afflict the soul11 — [if, to wit, she said, 'Konam for ever be to me the fruits of the world] if I wash!’ or ‘if I do not wash!’ or ‘if I adorn myself!’
4 i.e. whom he marries by virtue of the Law and not solely of his free choice.
3 Namely all the other brothers who, equally with him, are included in the levirate bond.
6 Since he who has connexion with her before the brother-in-law has taken her to wife transgresses a simple negative command (Deut. 25*), whereas he who has connexion with a betrothed woman is put to death by stoning (Deut. 22s*).
3 Which she has vowed, and which remained in force for a time before he revoked them.
Sometimes a longer and sometimes a shorter delay can occur.
or ‘if I do not adorn myself!’ R. Jose said: These are not accounted vows the like of which afflict the soul.
2. These are vows the like of which afflict the soul: [If she said,] 'Konam be to me the fruits of the world!’ — this vow he may revoke. [If she said, 'Konam] be to me the fruits of this country!’ he may bring her fruits from another country. [If she said, ‘Konam] be to me the fruits of this shop¬ keeper!’ he may not revoke it; but if he was his single source of provision' he may revoke the vow. So R. Jose.
3. [If she said,] 'Konam! if I have any benefit from any creature!’ he cannot revoke it, but she can [still] have benefit from Gleanings,2 the Forgotten Sheaf3 and Peak * [If a man said,] 'Konam be the benefit priests or levites have from me!’ they may take [their dues]5 in spite of him. [If he said, ‘Konam] be the benefit that these priests or these levites have from me!’ other priests and levites may take [the dues].
4. [If she said,] 'Konam! if I work for the benefit of my father or of thy father or of my brother or of thy brother’, he cannot revoke it; [but if she said, ‘Konam!] if I work for thy benefit’, he does not need to revoke it. R. Akiba says: He should revoke it lest she burden him more than is seemly. R. Johanan b. Nuri says: He should revoke it lest he divorce her and she be forbidden to return to him.
5. If his wife vowed and he thought that it was his daughter that vowed, or if his daughter vowed and he thought that it was his wife that vowed; or if she vowed a Nazirite-vow and he thought that she vowed by Korban; or if she vowed by Korban and he thought that she vowed a Nazirite-vow; or if she vowed to abstain from figs and he thought that she vowed to abstain from grapes; or if she vowed to abstain from grapes and he thought that she vowed to abstain from figs, he must revoke the vow a second time.
6. If she said, 'Konam 1 if I taste of these figs and grapes’, and he estab¬ lished the vow as touching figs, the whole vow remains established; if he revoked it as touching figs, it is not revoked until he revokes it also as touching grapes. If she said, ‘ Konam! if I taste of figs and if I taste of grapes’, here are two separate vows.
7. [If a man6 said,] ‘I knew that there were vows but I did not know that they could be revoked’, he may revoke the vow.7 [If he said,] ‘I knew that vows could be revoked but I did not know that this [utterance] counted as a vow [that needed to be revoked]’, R. Meir says: He may not revoke it. But the Sages say: He may revoke it.
8. If a man was forbidden by vow to have any benefit from his father-in- law, and he8 wished to give money to his daughter, he may say to her, ‘This money is given thee as a gift on the condition that thy husband shall have no right over it and that thou deal with it at thine own pleasure’.
9. [It is written,] But the vow of a widow or of her that is divorced...shall stand against her,9 Thus if she said, ‘I will be a Nazirite after thirty days’, although she married again within the thirty days, he cannot revoke it. If she made a vow while she was in the control of her husband, he may revoke it. Thus if she said, ‘I will be a Nazirite after thirty days’, 1 If no other would give him credit.
s i.e. the First Tithe for the levites and the twenty-four dues of the priests (see p. 88, n. 24. 4 The father or husband.
7 The same day that he learned that he could revoke it. 8 The father-in-law.
THIRD DIVISION: NASHIM although she became a widow or was divorced within the thirty days, the vow remains revoked. If she made a vow on one day and was divorced on the same day, and he took her back the same day, he may not revoke the vow. This is the general rule: if she had even for an hour entered into a state of independence1 he cannot revoke her vow.
10. There are nine women2 whose vows remain binding: she that was past her girlhood and ‘an orphan [in her father’s lifetime’3 when she vowed]; she that was still in her girlhood and ‘an orphan [in her father’s lifetime’ when she vowed], and is now past her girlhood; she that was ‘an orphan [in her father’s lifetime’ when she vowed], and is still in her girlhood; she that was past her girlhood and whose father was dead [when she vowed]; she that was still in her girlhood [when she vowed] and she then grew past her girlhood and her father died; she that was still in her girlhood [when she vowed] and that is still not past her girlhood; she that was still in her girlhood [when she vowed] and w’hose father was dead, and after her father died she grew past her girlhood; she that was past her girlhood [when she vowed], and her father was still alive; and she that was still in her girlhood [when she vowed] and that has grown past her girlhood and whose father is still alive. R. Judah says: Also if a man had given in marriage his daughter that w*as yet a minor.4 and she became a widow or was divorced and returned to him, and that is still in her girlhood.
11. [If she said,] ‘ Konam be any advantage 1 have of my father or thy father if I work for thy benefit!’ or [‘ Konam] be any advantage I have of thee if I work for the benefit of my father or of thy father!’ such a vow he may revoke.
12. Beforetime they used to say: There are three women that must be put away yet they may take their Ketubah:5 such that say, ‘I am unclean to thee’,6 ‘Heaven [knows what befalls] betwixt me and thee!’7 or ‘I will remove me from all Jews!’8 They afterwards taught otherwise lest a wife gaze upon another and behave unseemly against her husband; but, rather, if she says, ‘1 am unclean to thee’, she should bring proof of her words; [if she said,] ‘Heaven [know’s wThat befalls] betwixt me and thee!’ they should find a way to placate her; [and if she says,] ‘I will remove me from all Jews!’ the husband should revoke what concerns him [in her vow'], so that she shall again minister to him; but from [all other] Jews she may remove herself.
1. 1. Any substitute for [the form of words used to utter] a Nazirite-vow9 is as binding as the Nazirite-vow itself.10 If a man said, ‘I will be [such]’, he becomes a Nazirite; [if he said,] ‘I will be “comely” ’, he becomes a Nazirite. [If he said,] ‘I will be a Nazik', or ‘a Naziah', or ‘a Paziah ’, he becomes a Nazirite. [If he said,] ‘I will be like this one’,11 or ‘I will * See above, 10*.
1 Who were betrothed in their girlhood, i.e. when under twelve years and a half.
3 See Yeb. 13*. She was divorced while still a minor. But though she returns to her father’s house he no longer has control over her. since the control passed to the husband and can no more return to the father. 4 Less than twelve years and a dav. * App. I. 16.
4 If, her husband being a priest, she declares that she had been violated. See Ket. 2*; cf. Sot. ts. 1 Alleging his impotence.
8 She cannot endure intercourse. * See Num. 6‘_,‘.
10 See p. 264, n. 2. The following sentence deals with ‘handles’ of vows.
11 Seeing a Nazirite before him.
plait [it]’, or ‘I will tend [it]’, or ‘I pledge myself to let [it] grow unkempt’, he becomes a Nazi rite. [If he said,] ‘I pledge myself to offer birds’,' R. Meir says: He becomes a Nazirite. But the Sages say: He does not become a Nazirite.
2. [If a man said,] ‘I will be an “abstainer”2 from grape-stones and from grape-skins,3 from cutting off the hair and from uncleanness’, he becomes a Nazirite, and he is pledged to every' rule of the Nazirite-vow. [If he said,] ‘I will be like Samson’, ‘like the son of Manoah’, ‘like the husband of Delilah’, ‘like him that tore up the gates of Gaza’, or ‘like him whose eyes the Philistines put out’, he becomes a Nazirite the like of Samson.4 How does a lifelong Nazirite differ from a Nazirite the like of Samson? If the hair of a lifelong Nazirite becomes too heavy he may lighten it5 with a razor and he then brings the three [offerings of] cattle,6 and if he becomes unclean he brings the offering for uncleanness;7 but a Nazirite the like of Samson, if his hair becomes too heavy he does not lighten it, and if he becomes unclean he does not bring the offering for uncleanness.8 3. A Nazirite-vow that is vowed without a fixed duration is binding for thirty days. If he said, 'I will be a Nazirite for one long spell’, or ‘I will be a Nazirite for one short spell’, or even ‘from now until the end of tne world’, he must remain a Nazirite for thirty days. [If he said,] ‘I will be a Nazirite and for one day more', or ‘I will be a Nazirite and for one hour more’, ‘I will be a Nazirite for one spell and a half’, he must remain a Nazirite for two spells. [If he said,] ‘I will be a Nazirite for thirty days and one hour’, he must remain a Nazirite for thirty-one days, since they may not take the vow of a Nazirite by the measure of hours.9 4. [If he said,] ‘I will be a Nazirite like as the hairs of my head’, or ‘like as the dust of the earth’, or ‘like as the sand of the sea’, he becomes a lifelong Nazirite, and he must cut off his hair every thirty days. Rabbi says: Such a one does not cut off his hair every thirty days; but who is he that cuts off his hair every thirty days? — he that says, ‘I pledge myself to as many Nazirite-vows as the hairs of my head’, or ‘as the dust of the earth’, or ‘as the sand of the sea’.
5. [If he said,] ‘I will be a Nazirite a houseful’,'0 or ‘a basketful’, they inquire of him more closely: if he said, ‘I vowed to abstain for one long spell’, he becomes a Nazirite for thirty days; but if he said, ‘I vowed to abstain, but with no set duration’, they look upon the basket as if it was full of mustard-seed, and he must be a lifelong Nazirite.
6. [If he said,] ‘I will be a Nazirite from here to such-a-place’, they make a reckoning of how many days’ journey it is ‘from here to such-a- place’; if it is less than thirty days, he becomes a Nazirite for thirty days; otherwise he becomes a Nazirite for as many days as the days of the journey.
7. [If he said,] ‘I will be a Nazirite according to the number of the days of the solar year’, they count up as many Nazirite-vows as the number of the days of the solar year. R. Judah said: Such a case once happened, and when he had fulfilled [his Nazirite-vow] he died.
2. 1. [If he said,] ‘I will be an “abstainer”2 from dried figs and fig-cake’, 1 The Nazirite’* offering after he haa contracted uncleanness. Num. 61,(.
1 Heb. naxir. ’ See below, 6*.
♦ Jude. 13*. The Gemara (4a) would here add: If he said, ‘I will be a lifelong Nazirite’.
he roust become one. * Deduced from the case of Absalom, 2 Sam. 14*“.
* Because Num. 6* says: ‘the days of his separation’. 10 Variant: ‘a Jarful’.
282 THIRD DIVISION: NASHIM the School of Shammai say: He becomes a Nazirite. And the School of Hillel say: He does not become a Nazirite. R. Judah said: Howbeit when the School of Shammai said this, they spoke only of one that meant, ‘May they be to me as Korban l’1 2. If a man said, ‘This cow thinks it will be a Nazirite if it stands up’, or ‘This door thinks it will be a Nazirite if it opens!’2 the School of Shammai say: He becomes a Nazirite. And the School of Hillel say: He does not become a Nazirite. R. Judah said: Howbeit when the School of Shammai said this, they spoke only of one that meant, ‘May this cow be Korban to me if it stands up!’
3. If they filled a man’s cup and he said, ‘I will be an “abstainer”3 from it’, he becomes a Nazirite. It once happened that a woman was drunk and they filled her a cup but she said, ‘I will be an “abstainer” from it’. The Sages said: She only intended to say, ‘May it be to me as KorbanV 4. [If a man said,] ‘I will be a Nazirite on condition that I may drink wine’, or ‘that I may contract uncleanness because of the dead’, he becomes a Nazirite and is nevertheless forbidden these things. [If a man said,] ‘I knew that there were Nazirite- vows but I did not know that the Nazirite was forbidden wine’, it is nevertheless forbidden him. But R. Simeon permits it. [If he said,] ‘I knew that the Nazirite was forbidden wine’, [or ‘I knew that the Nazirite was forbidden to contract uncleanness because of the dead1], ‘but I thought that the Sages would permit it to me since I cannot live without wine’, or ‘since I am a grave-digger’, then to such it is permitted. But R. Simeon forbids it.
5. [If a man said,] ‘I will be a Nazirite and I pledge myself to bring the Hair-offering4 of [another] Nazirite’, and his fellow heard him and said, ‘I, too; and I pledge myself to bring the Hair-offering of [another] Nazirite’, if they are prudent-minded they each bring the Hair-offering of the other; but if not, they must bring the Hair-offering of other Nazirites.
6. [If a man said,] ‘I pledge myself to bring half the Hair-offering of a Nazirite’, and his fellow heard him and said, ‘I, too, pledge myself to bring half the Hair -offering of a Nazirite’, each must bring the whole Hair¬ offering of a Nazirite. So R. Meir. But the Sages say: Each need bring but half of the Hair-offering of a Nazirite.
7. [If a man said,] ‘I will be a Nazirite if a son is born to me’, and a son was born to him, he becomes a Nazirite; if a daughter was born to him or one of doubtful sex or one of double sex,5 he does not become a Nazirite. If he said, ‘When I see that 1 have a child [I will be a Nazirite]’, even if a daughter was born to him or one of doubtful sex or one of double sex, he becomes a Nazirite.
8. If his wife miscarried he does not become a Nazirite. R. Simeon says: He should say, ‘If it is a child like to live, I will be a Nazirite in duty bound; but if it is not, I will be a Nazirite of free choice’. If she afterward * See Ned. i*. He meant an ordinary and not a Nazirite-vow.
* Such is the literal rendering of the text, with the implication ‘but 1 will be a Nazirite if it does not stand up (or open)'. So Bert. According to Tif. Yis. the meaning is, ‘If this cow thinks I wiil be its Nazirite (i.e. will refrain entirely from it) if it does not stand up, then I am one!’ Still more forced is the interpretation, 'If he said (or) she said, As for this cow (or this door), I will be its Nazirite if it stands up (if it opens)'.
J Heb. nasir.
4 This expression is used throughout for the offering of the he-lamb, ewe-lamb, and ram and their associated Meal-offering (Num. 614' IS) which the Nazirite brings or. the com¬ pletion of his vow and when he cuts off and burns the ‘hair of his separation’ (Num. 61*).
5 Heb. andrugynos. See Bikk. 4,a.
bore a child, he must become a Nazirite. R. Simeon says: He should say, ‘If the first is a child like to live, the first time [I will be a Nazirite] in duty bound, and for this [other I will be a Nazirite] of free choice; otherwise, the first time [I will be a Nazirite] of free choice, and for this [other I will be a Nazirite] in duty bound.
9. [If he said,] ‘I will be a Nazirite and a Nazirite [yet again] if a son is born to me’, and he had begun to count1 [the thirty days] of his [first vow] and then a son was born to him, he must complete [the thirty days] of his [first vow] and then count [the other thirty days vowed by reason] of his son. [If he said,] ‘I will be a Nazirite if a son is born to me and a Nazirite [yet again unconditionally], and he had begun to count [the thirty days] of his [unconditional vow] and then a son was born to him, he should leave off [the thirty days] of his [unconditional vow] and count [the thirty days vowed by reason] of his son, and afterward complete [the thirty days] of his [unconditional vow].
10. [If he said,] ‘I will be a Nazirite if a son is bom to me and [yet again unconditionally] a Nazirite for a hundred days’, and a son was bom to him before seventy days, he will have suffered no loss;2 but if after seventy days, it makes of none effect [the days that he had counted after] the seventy days, since a Nazirite may not cut off his hair within less than thirty days.
3. 1. If a man said, ‘I will be a Nazirite’, he should cut off his hair on the thirty-first day, but if he cut it off on the thirtieth day he has fulfilled his obligation; [but if he said,] ‘I will be a Nazirite for thirty days’, and he cut it off on the thirtieth day, he has not fulfilled his obligation.
2. If a man vowed two Nazirite-vows he should cut off his hair after the first spell on the thirty-first day, and after the second on the sixty-first day. If, after the first spell, he cut off his hair on the thirtieth day, he should cut off his hair after the second spell on the sixtieth day; but if he cut off his hair on the fifty-ninth day, he has fulfilled his obligation. And this testimony did R. Papias3 bear concerning one that vowed two Nazirite-vows: that if after the first spell he cut off his hair on the thirtieth day he should cut off his hair after the second spell on the sixtieth day, but if he cut off his hair on the fifty-ninth day he has fulfilled his obligation, since the thirtieth day can be reckoned to him among the number [of days of the second Nazirite-vow].
3. If a man said, ‘I will be a Nazirite’, and he contracted uncleanness on the thirtieth day, he makes the whole of none effect. R. Eliezer says: He makes seven days only of none effect.4 [If he said,] ‘I will be a Nazirite for thirty days’, and he contracted uncleanness on the thirtieth day, he makes the whole of none effect.
4. [If he said,] ‘I will be a Nazirite for a hundred days’, and he contracted uncleanness on the hundredth day, he makes the whole of none effect. R. Eliezer says: He makes thirty days only of none effect.5 If he contracted > To put into practice hi* first, unconditional, Nazirite-vow.
* e.g. if the son was born after he had completed 65 days of his ioo-day* vow, he must break this off and complete the 30 days of the other vow, and then complete the remaining 35 days. But if the son was bom, for example, after 75 days, he must break off the first vow and complete the second, and then revert to the remainder of the first; but instead of the remaining 25 days he must observe a minimum of 30. 3 Eduy. y>.
* According to him the vow was already completed, and he could cut off his hair on the thirtieth day. He need wait only another seven days (Num. 19”) and then become clean so that he can bring his ‘Hair-offering’.
5 i.e. he need now only fulfil the minimum spell afresh.
THIRD DIVISION: NASHIM uncleanness on the one hundred and first day, he makes thirty days of none effect. R. Eliezer says: He makes seven days only of none effect.
5. If a man took the Nazirite-vow while he was in a graveyard, even if he remained there thirty days these are not reckoned to him among the number of days, nor may he bring the offering for uncleanness. But if he went out and entered in again, those days are reckoned to him among the number and [after he has entered in the graveyard] he must bring the offering for uncleanness. R. Eliezer says: Not [if he contracted uncleanness] on the same day, for it is written, But the former days shall be void only when former days can be reckoned to him [may he bring the offering for uncleanness].
6. If2 a man vowed to be a Nazirite for a longer spell and he fulfilled his Nazirite-vow and afterward came to the Land [of Israel], the School of Shammai say: He need continue a Nazirite [only for] thirty days [more].3 And the School of Hillel say: He must again fulfil his vow as from the beginning. It once happened that the son of queen Helena4 went to war and she said, ‘If my son returns in safety from the war I will be a Nazirite for seven years', and her son returned from the war, and she was a Nazirite for seven years. At the end of the seven years she came up to the Land [of Israel], and the School of Hillel taught her that she must be a Nazirite for yet another seven years; and at the end of this seven years she contracted uncleanness. Thus she continued a Nazirite for twenty-one years. R. Judah said: She needed to remain a Nazirite for fourteen years only.
7. If5 two pairs of witnesses testified of a man, and the one testified that he had vowed two Nazirite-vows and the other that he had vowed five, the School of Shammai say: Their testimony is at variance,6 and the Nazirite-vow cannot be held binding. And the School of Hillel say: The two are included within the five, so that he must remain a Nazirite for the two spells.
4. 1. If a man said, ‘I will be a Nazirite’, and his fellow heard and said, ‘I, too’, [and another heard and said], ‘I, too’, they all become Nazirites. If the first was released [from his vow] they are all released; if the last was released, the last is released but the others all remain bound. If a man said, T will be a Nazirite’, and his fellow heard and said, ‘Let my mouth be as his mouth!’ or ‘Let my hair be as his hair!’ he becomes a Nazirite. [If he said,] ‘I will be a Nazirite’, and his wife heard and said, ‘I, too’, he may revoke her vow but his own remains binding. [If she said,] ‘I will be a Nazirite’, and her husband heard her and said, ‘I, too’, he cannot revoke her vow.
2. [If he said,] ‘I will be a Nazirite; and [wilt] thou?’ and she said, ‘Amen!’ he may annul her vow but his own remains binding. [If she said,] ‘I will be a Nazirite; and [wilt] thou?’ and he said, ‘Amen!’ he cannot revoke her vow.
3. If a woman vowed to be a Nazirite and then drank wine or contracted uncleanness because of the dead, she incurs the Forty Stripes.7 If her husband revoked her vow and she did not know that he had revoked it, 3 The Nazirite- vow is only valid if observed in the Land of Israel; other lands are ’unclean’, and their soil conveys corpse uncleanness. See below, y5.
4 Queen of Adiabene, Cf. Yom. 3“. s Eduy. 4“.
6 Cf. Yeb. 15s.? For transgressing Num. 6s' * Cf. Makk. 3’.
and she drank wine and contracted uncleanness because of the dead, she does not incur the Forty Stripes. R. Judah says: If she does not incur the Forty Stripes she must nevertheless suffer punishment for disobedience.
4. If a woman vowed to be a Nazirite and had set apart her cattle1 [for the offering], and her husband then revoked her vow, if her cattle were his, they may go forth and pasture with the flock; but if they were hers, [the ewe-lamb intended for] the Sin-offering shall be left to die,2 and [the he-lamb intended for] the Whole-offering shall be offered as a Whole¬ offering, and [the ram intended for] the Peace-offering shall be offered as a Peace-offering; they must be consumed on the same day,3 and they do not require the Bread-offering.4 If she has money set aside yet un¬ assigned [to each of the three offerings], it falls [to the Temple treasury] as a Freewill-offering; but if the money was assigned, the money intended :or the Sin-offering must be thrown into the Dead Sea (none may have benefit from it, but it is not subject to the law of Sacrilege); with that intended for the Wrhole-offering a W’hole-offering shall be offered, and the money is subject to the law of Sacrilege; and with that intended for the Peace-offering a Peace-offering shall be offered; they must be consumed in the same day, and they do not require the Bread-offering.
5. After the blood of one of the offerings has been tossed6 for her [against the Altar], he may not revoke the vow. R. Akiba says: Even after one of the beasts has been slaughtered for her, he may not revoke it. This applies only after the Hair-offering has been offered [and the vow fulfilled] in cleanness; but if the Hair-offering [was not offered, and the vow fulfilled] not in cleanness [and the vow needed to be fulfilled afresh], he may revoke her vow, since he may say, ‘I have no pleasure in a squalid7 woman*. Rabbi says: It applies even after the Hair-offering has been offered in cleanness, since he may say, ‘I have no pleasure in a shorn woman*.
6. A man may impose the Nazirite-vow on his son, but a woman may not impose the Nazirite-vow on her son. How [shall they treat the offer¬ ings] if he cut off his hair or his kindred cut it off for him, or if he protested [and would not keep the vow] or his kindred protected for him? If [the father] had cattle already assigned, the Sin-offering shall be left to die, the Whole-offering shall be offered as a Whole-offering, and the Peace¬ offering shall be offered as a Peace-offering; they must be consumed on the same day and they do not require the Bread-offering. If he had money [set aside for the offerings but] yet unassigned [to each of the three offer¬ ings] it falls [to the Temple treasury] as a Freewill-offering; but if the money was assigned, the money intended for the Sin-offering must be thrown into the Dead Sea (none may have benefit from it, but it is not subject to the law of Sacrilege); with that intended for the Whole -offering a WTiole-offering shall be offered, and the money is subject to the law of Sacrilege; and with that intended for the Peace-offering a Peace-offering shall be offered; they must be consumed in the same day, and they do not require the Bread-offering.
7. A man may bring the Hair-offering for his father’s Nazirite-vow, but a woman may not bring the Hair-offering for her father’s Nazirite-vow. Thus if a man’s father was a Nazirite and had set aside for his Nazirite- vow money that was yet unassigned [to each of the three offerings], and THIRD DIVISION: NASHIM he then died, and the son said, ‘I will be a Nazirite on the condition that I may bring my Hair-offering from my father’s money’ [, he may bring it]. R. Jose said: The money falls [to the Temple treasury] as a Freewill- offering: such a one may not bring the Hair-offering for his father’s Nazirite-vow. Who may bring the Hair-offering for his father’s Nazirite- vow? If both a man and his father were Nazirites, and his father set aside for his Nazirite-vow' money that was yet unassigned and he died, the son may bring the Hair-offering for his father’s Nazirite-vow.