Nazir (Talmud)
Nasir / נזיר (German Nazarite ) is a treatise of the Mishnah in the order Nashim / נשׁים (Eng. " women ").
Position in the Seder
The treatise is available in print editions and in handwriting Cambridge ranked fourth in the order Nashim, in the important manuscripts Kaufmann and Parma in fifth place after Gittin and Sotah before. The deviations of the order explained probably from the organizing principle of the chapter number. In this case, the said three tracts each containing nine chapters.
Content
The basis for the tractate Nasir biblical provisions of Num 6.1 to 21 EU for Nazarites. These specify that a person who dedicates himself for a certain time by a vow to God, abstain from wine, not shave his hair and not to defile dead. Mandatory are also the offerings at the completion of, or injuries of the vow. Because of this special purity requirements of the Nazarite is close to the priests. The treatise deals with the exact individual determinations that are only hinted at in the Bible text.
Chapter 1 clarifies the question of what counts as a valid formulation vows for a Naziriteship. It also forms conditional vows are discussed, which is also the theme of the second chapter. Such conditions can, for example, the duration, or only individual aspects of abstinence concern. The third chapter is devoted to the problem of interrupting a Nasiräates by transgressing the vow. Following the issue of conditional vow is taken up again, this time under the aspect of the function of other vows or vows of others. This is the introduction to the question of the extent to other people impose a Nasiräatsgelübde or dissolve the vow of others. In the fifth chapter mistakenly discarded or no longer satisfiable make vows to focus. So mentioned Mishnah 4 an episode to Nahum the Mede, which resolves the vow of Nazarites from the Diaspora, who came to Jerusalem to the already ruined temple and thus their Naziriteship could not finish with the prescribed sacrifices. Chapters 6 and 7, finally, discuss the question of what is to count as a transgression of this vow. Chapter 6 discusses the rules relating to the abstaining from wine and non shearing of the scalp, Chapter 7 examines the aspect of contamination to the dead. Cases of doubt in regard to uncleanness and in particular the complicated case of two Nazarite be negotiated in the eighth chapter. The ninth chapter discusses the possibility of a Nasiräates for non-Jews, women and slaves. While the former are excluded, the latter may, however, be admitted. The whole treatise ends with a section on aggadic Samson and Samuel.
Historical classification
As is clear from the treatise, the fulfillment of this vow is bound to the existence of the temple. At the time of the discussions held in the Mishnah from the 2nd and early 3rd century, the Naziriteship is therefore a purely theoretical matter. However, like many other provisions of the Tannaitic time, these weitertradiert in the hope of a future satisfiability. However, subsequent halakhic compendia no longer contain the Nasiräerbestimmungen often.
Theological Evaluation
The rabbis were the Naziriteship as general vows more critical. In both Talmuds, there are almost nasiräerfeindliche statements. Nevertheless, there is in modern times the example of David Cohen, a student of Rav Kook.
Tosefta and Talmud
For Nasir also exists a tract of Tosefta, and a Gemara in both Talmuds. Striking is the special autonomy of the Tosefta in relation to the Mishnah. The Gemara of the Babylonian Talmud stands out because of the high proportion aggadic material and by the language. The Aramaic of this treatise is the Palestinian Aramaic closer than the Babylonian.