Nasir (mixed natractate)

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Nasir / נזיר ( Eng . Nasiräer , "ascetic") is a treatise of the Mishnah in the order Naschim סֵדֶר נָשִׁים (women) .

Position in the seder

In the print editions and in the Cambridge manuscript, the treatise is in fourth place in the order Naschim, in the important manuscripts Kaufmann and Parma in fifth place after Gittin and before Sota . The deviations in the order are probably explained by the principle of the number of chapters. In this case, the three mentioned tracts each contain nine chapters.

content

The basis for the Nasir treatise are the biblical provisions from Num 6 : 1-21  EU for Nazarites . These stipulate that a person who dedicates himself to God for a certain period of time by means of a vow should abstain from wine, should not shave his head hair and should not contaminate himself with the dead. The offerings are also prescribed when the vow is terminated or violated. Because of these special purity regulations, the Nazarite is close to the priests. The treatise deals with the exact individual provisions that are only hinted at in the Bible text.

Chapter 1 clarifies the question of which formulation counts as a valid vow for a Naziräat. Forms of conditional vows are also discussed, which is also the subject of the second chapter. Such conditions can e.g. B. concern the duration or only individual aspects of abstinence. The third chapter is devoted to the problem of the interruption of a Nazarite by breaking one's vow. Afterwards the topic of conditional vows is taken up again, this time under the aspect of dependence on other vows or vows of other people. This leads on to the question of the extent to which one can impose a Nazarite vow on other people or cancel the vow of other people. The fifth chapter focuses on vows that have been mistakenly taken or can no longer be fulfilled. Mishnah 4 mentions an episode about Nachum the Medes , who dissolves the vows of Nazarites from the Diaspora who came to Jerusalem to the already destroyed temple and thus could not end their Nazarite with the prescribed sacrifices. Finally, chapters 6 and 7 deal with the question of what constitutes a violation of a Nazarite vow. Chapter 6 discusses the rules on abstinence from wine and the non-shaving of hair, Chapter 7 examines the aspect of contamination of the dead. Cases of doubt about impurity and especially the complicated case of two Nazarites are dealt with in the eighth chapter. The ninth chapter discusses the possibility of a Nazirite for non-Jews, women and slaves. While the former are excluded, the latter can, however, be permitted. The whole treatise ends with an Aggadic section on Samson and Samuel .

Historical classification

As is clear from the tract, the fulfillment of a Nazarite vow is linked to the existence of the temple. At the time of the discussions held in the Mishnah from the 2nd and early 3rd centuries, the Nazirate is a purely theoretical matter. Like many other determinations from the Tannaitic period, however, these are passed on in the hope of a future fulfillment. However, later halachic compendia often no longer contain the Nazarite provisions.

Theological evaluation

The rabbis , like general vows, were rather critical of the Nazirate. In both Talmudim there are downright anti-Nazi statements. However, there is more recently the example of David Cohen, a disciple of Rav Kook .

Tosefta and Talmud

There is also a treatise on Nasir in the Tosefta , as well as a Gemara in both Talmudim. What is striking is the special independence of the Tosefta compared to the Mishnah. The Gemara of the Babylonian Talmud is also striking because of the high proportion of Aggadic material and the language. The Aramaic of this treatise is closer to the Palestinian Aramaic than to the Babylonian.

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