[30a - 21 lines; 30b - 29 lines]

1)[last line]יורשין גמירין להYORSHIN GEMIRIN LAH- [we might have thought that] the Halachah was that the heirs bring the Korbanos of their father for their own Nezirus [and if he only left a daughter then she may bring his Korbanos]

30b----------------------------------------30b

2)[line 14]ירושה גמירין להYERUSHAH GEMIRIN LAH- [or was] the Halachah that the money left by the father that was designated for his Korbenos Nezirus must be divided between his sons like an inheritance (and as such his two sons divide them equally)

3)[line 15]לא בעי גלוחי לפום מאי דשקילLO BA'I GELUCHEI LEFUM MAI D'SHAKIL- [when each son receives a portion of the money that his father set aside for his Korbenos Nazir,] to be used for his own Korbanos that accompany his shaving, he does not receive an amount proportional to the inheritance that he receives

4)[line 21]נזיר עולםNEZIR OLAM

(a)If someone says "I am a Nazir forever" or "I am a Nazir all the days of my life," he becomes a Nezir Olam and is a Nazir until the end of his life. Like a normal Nazir, he is not allowed to cut his hair, to become Tamei by touching or being in the same room as a corpse, or to consume any products of the grapevine.

(b)A Nezir Olam differs from a normal Nazir in that he may cut off his hair at the end of every twelve months (or 30 days or 7 days, according to some Tana'im, Nazir 4b) when his hair becomes heavy. (According to TOSFOS (ibid.) he does not shave off his hair completely at this time.) On the day that he cuts his hair, he brings the three Korbanos that a normal Nazir brings at the completion of the Nezirus period; a Chatas, an Olah, and a Shelamim (see Background to Nazir 28:2). If he becomes Tamei, he brings a Korban Tum'ah, shaves his hair, and starts his Nezirus anew (just like any Nazir who becomes Tamei — see Background to Nazir 28:3 and RAMBAM Nezirus 3:12).

PEREK #5 BEIS SHAMAI

5)[last line]הקדש טעות הקדשHEKDESH TA'US HEKDESH

(a)According to Beis Shamai (in our Mishnah), if a person consecrated something to Hekdesh based on a mistaken premise, the Hekdesh is valid. The Mishnah gives the example of a person who was Makdish "the black ox that will be the first to emerge from this house," thinking that a black ox would come out first, but in fact a white ox emerged first. The Hekdesh is still valid, since the person really meant to be Makdish the first ox even if it would be white, and his statement was based on a mistaken presumption. (See Insights to Nazir 30:1.) Similarly, if a person wanted to say, "This ox should be an Olah," but at the time of his statement he mistakenly said, "This ox should be a Shelamim," the ox is a Shelamim according to Beis Shamai, since we ignore the fact that the statement was made by mistake. Beis Shamai learns this from the laws of Temurah (in our Gemara).

(b)One consequence of Beis Shamai's ruling is that one cannot be Sho'el on Hekdesh (i.e. ask a Chacham to revoke it). She'eilah is accomplished by showing that the Neder (in this case, the Neder of Hekdesh) was based on a mistaken premise; according to Beis Shamai, though, even if the Hekdesh was based on a mistaken premise it is still valid. (See also Insights to Nazir 32:1.)

(c)The Gemara (Nazir 9a) teaches that Nezirus is also a form of Hekdesh according to Beis Shamai. Accordingly, Beis Shamai hold that a Nezirus based on a mistaken premise is also valid ("Nazir Ta'us Nazir").

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