Nazir 6

שְׁלשָׁה מִינִין אֲסוּרִין בַּנָּזִיר, הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגָּפֶן. וְכָל הַיּוֹצֵא מִן הַגֶּפֶן מִצְטָרְפִין זֶה עִם זֶה. וְאֵינוֹ חַיָּב עַד שֶׁיֹּאכַל מִן הָעֲנָבִים כַּזָּיִת. מִשְׁנָה רִאשׁוֹנָה, עַד שֶׁיִּשְׁתֶּה רְבִיעִית יַיִן. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ שָׁרָה פִתּוֹ בְיַיִן וְיֶשׁ בָּהּ כְּדֵי לְצָרֵף כַּזַּיִת, חַיָּב:

Three things are forbidden to a Nazirite: Uncleanliness [(Numbers 6:6): "Upon the soul of a dead one he shall not come."], shaving [(Ibid. 5): "A blade shall not pass over his head."], and what comes from the vine [(Ibid. 3): "And grapes, wet or dry, he shall not eat."] And everything that comes from the vine [such as grapes, wet and dry, kernels and husk] combine with each other [to an olive-size, making one liable to stripes.] And he is not liable until he eats an olive-size of grapes. And the quantity for drinking is, likewise, an olive-size. For since it is written: "And grapes, wet and dry, he shall not eat," we derive: Just as with eating, an olive-size, so with drinking, an olive-size.] An earlier Mishnah: (He is not liable) until he drinks a revi'ith of wine. [The earlier Mishnah apprises us that we derive it in the opposite manner, eating from drinking. And the quantity for drinking for a Nazirite (to be liable) is a revi'ith, this being derived "shechar" (strong drink) (Numbers 6:3) - "shechar" (Leviticus 10:9), from (what is written in respect to) the sanctuary. And just as the prohibited drinking quantity is a revi'ith, so the prohibited eating quantity is a revi'ith.] R. Akiva says: Even if one soaks his bread in wine and there is enough to combine to an olive-size, he is liable. [R. Akiva holds that the prohibited quantity for a Nazirite, both for eating and for drinking is an olive-size, and the permitted (food) combines with the forbidden to complete the (forbidden) quantity. The halachah is not in accordance with R. Akiva.]

וְחַיָּב עַל הַיַּיִן בִּפְנֵי עַצְמוֹ, וְעַל הָעֲנָבִים בִּפְנֵי עַצְמָן, וְעַל הַחַרְצַנִּים בִּפְנֵי עַצְמָן, וְעַל הַזַּגִּים בִּפְנֵי עַצְמָן. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיֹּאכַל שְׁנֵי חַרְצַנִּים וְזַגָּן. אֵלּוּ הֵן חַרְצַנִּים וְאֵלּוּ הֵן זַגִּים, הַחַרְצַנִּים אֵלּוּ הַחִיצוֹנִים, הַזַּגִּים אֵלּוּ הַפְּנִימִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, שֶׁלֹּא תִטְעֶה, כְּזוֹג שֶׁל בְּהֵמָה, הַחִיצוֹן זוֹג וְהַפְּנִימִי עִנְבָּל:

And he is liable for the wine in itself, for the grapes in themselves, for the chartzanim in themselves, and for the zagim in themselves. R. Elazar says: He is not liable until he eats two chartzanim (kernels) and their zag (husk), [it being written (Numbers 6:4): "from chartzanim until zag," the minimum of "chartzanim" being two, for which there is one zag. The halachah is not in accordance with R. Elazar b. Azaryah. But if one eats from chartzan and zag, he does not receive stripes until he eats an olive-size. Which are "charzanim" and which are "zagim"? The chartzanim are the outer (the husk); the zagim, the inner (the kernels). These are the words of R. Yehudah. R. Yossi says: Make no mistake. [R. Yossi gave a sign to prevent a mistake.] It is as the zug (bell) of a beast. The outer part is called "zug"; the inner part, "inbal" (the clapper).

סְתָם נְזִירוּת שְׁלשִׁים יוֹם. גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ לִסְטִים, סוֹתֵר שְׁלשִׁים יוֹם. נָזִיר שֶׁגִּלַּח בֵּין בְּזוּג בֵּין בְּתַעַר אוֹ שֶׁסִּפְסֵף כָּל שֶׁהוּא, חַיָּב. נָזִיר חוֹפֵף וּמְפַסְפֵּס, אֲבָל לֹא סוֹרֵק. רַבִּי יִשְׁמָעֵאל אוֹמֵר, לֹא יָחוֹף בַּאֲדָמָה, מִפְּנֵי שֶׁמַּשֶּׁרֶת אֶת הַשֵּׂעָר:

"Naziritism," unqualified, is for thirty days. [Even though this was taught above (1:3), it is taught again here for what follows, viz. "If he shaved, etc."] If he shaved or bandits shaved him, he offsets thirty days. [That is, he offsets it until he has a hair-growth of thirty days, when he shaves the shaving of mitzvah.] A Nazirite who shaved, whether with a pair (of scissors), or with a blade, or who plucked out anything [i.e., who uprooted even one hair] is liable (to stripes), it being written (Numbers 6:5): "A blade shall not pass" — to include all (instruments) that pass.] A Nazirite may rub [his hair with his hand] and he may part it [with his fingernails or with an instrument, so long as he does not intend to remove (any hair), for "what is not intended is permitted."], but he may not comb it [with a comb, it being certain (that some hair will be torn out), which is forbidden. Even though one who pulls out even one hair receives stripes, still, he does not offset thirty days until he shaves most of his hair with a blade or with scissors at the source of the hair.] R. Yishmael says: He may not rub (his hair) with earth [one of the depilatories], for this, [too, is certain] to cause some hair to fall out. [The halachah is in accordance with R. Yishmael.]

נָזִיר שֶׁהָיָה שׁוֹתֶה יַיִן כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּשְׁתֶּה אַל תִּשְׁתֶּה, וְהוּא שׁוֹתֶה, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מְגַלֵּחַ כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תְּגַלֵּחַ אַל תְּגַלֵּחַ, וְהוּא מְגַלֵּחַ, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מִטַּמֵּא לְמֵתִים כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּטַּמָּא אַל תִּטַּמָּא, וְהוּא מִטַּמֵּא, חַיָּב עַל כָּל אַחַת וְאֶחָת:

If a Nazirite drank wine the whole day, [and he were warned only once] he is liable (to stripes) only once. If they said to him: "Do not drink," "Do not drink" [i.e., if he were warned between one drinking and the next], and he drank, he is liable for each one. If he shaved the whole day, he is liable only once. If they said to him: "Do not shave," "Do not shave," and he shaved, he is liable for each one. If he made himself unclean to the dead a whole day, he is liable only once. If they said to him: "Do not make yourself unclean," "Do not make yourself unclean," and he made himself unclean, he is liable for each one.

שְׁלשָׁה מִינִין אֲסוּרִין בַּנָּזִיר, הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגָּפֶן. חֹמֶר בַּטֻּמְאָה וּבַתִּגְלַחַת מִבַּיּוֹצֵא מִן הַגֶּפֶן, שֶׁהַטֻּמְאָה וְהַתִּגְלַחַת סוֹתְרִין, וְהַיּוֹצֵא מִן הַגֶּפֶן אֵינוֹ סוֹתֵר. חֹמֶר בַּיּוֹצֵא מִן הַגֶּפֶן מִבַּטֻּמְאָה וּבַתִּגְלַחַת, שֶׁהַיּוֹצֵא מִן הַגֶּפֶן לֹא הֻתַּר מִכְּלָלוֹ, וְטֻמְאָה וְתִגְלַחַת הֻתְּרוּ מִכְּלָלָן בְּתִגְלַחַת מִצְוָה וּבְמֵת מִצְוָה. וְחֹמֶר בַּטֻּמְאָה מִבַּתִּגְלַחַת, שֶׁהַטֻּמְאָה סוֹתֶרֶת אֶת הַכֹּל וְחַיָּבִין עָלֶיהָ קָרְבָּן, וְתִגְלַחַת אֵינָהּ סוֹתֶרֶת אֶלָּא שְׁלשִׁים יוֹם וְאֵין חַיָּבִין עָלֶיהָ קָרְבָּן:

Three things are forbidden to a Nazirite: Uncleanliness, shaving, and what comes from the vine. A stringency of uncleanliness over shaving and what comes from the vine: Uncleanliness and shaving offset, [it being written in respect to uncleanliness (Numbers 6:12): "And the first days shall fall off"; and shaving offsets thirty, it being written (Ibid. 5): "He shall let grow the locks of his hair," which does not obtain in less than thirty days.] A stringency of what comes from the vine over uncleanliness and shaving: What comes from the vine — nothing in its class was permitted, [such as drinking wine of mitzvah, for we say (Ibid. 3): "From wine and strong drink shall he separate himself" — to forbid wine of mitzvah just as ordinary wine.] But uncleanliness and shaving — something in their class was permitted, with shaving of mitzvah and with a meth-mitzvah (a dead man who has no one to bury him) [(the permitting of uncleanliness for a meth-mitzvah (Ibid. 7): "For his father and his mother … he shall not become unclean" — For his father he may not become unclean, but he does become unclean for a meth-mitzvah. And shaving for a Nazirite who became leprous — the positive commandment of (Leviticus 14:9): "And he shall shave all his hair" coming and pushing aside the negative commandment of (Numbers 5): "A blade shall not pass over his head."] And a stringency of uncleanliness over shaving. For uncleanliness offsets the whole (Naziritism) and obliges one to bring an offering, whereas shaving offsets only thirty days and does not oblige one to bring an offering.

תִּגְלַחַת הַטֻּמְאָה כֵּיצַד, הָיָה מַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וּמְגַלֵּחַ בַּשְּׁבִיעִי, וּמֵבִיא קָרְבְּנוֹתָיו בַּשְּׁמִינִי. וְאִם גִּלַּח בַּשְּׁמִינִי, מֵבִיא קָרְבְּנוֹתָיו בּוֹ בַיּוֹם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי טַרְפוֹן, מַה בֵּין זֶה לַמְּצֹרָע. אָמַר לוֹ, זֶה טָהֳרָתוֹ תְלוּיָה בְיָמָיו, וּמְצֹרָע טָהֳרָתוֹ תְלוּיָה בְתִגְלַחְתּוֹ, וְאֵינוֹ מֵבִיא קָרְבָּן אֶלָּא אִם כֵּן הָיָה מְעֹרַב שָׁמֶשׁ:

The shaving of uncleanliness — How? He would be besprinkled (with the cleansing waters) on the third and seventh days, and he would shave on the seventh, and he would bring his offerings on the eighth. And if he shaved on the eighth, he brings his offerings on that day, [as it is written (Numbers 6:9): "Then he shall shave it. (10) And on the eighth day he shall bring two turtle-doves, etc."] These are the words of R. Akiva. R. Tarfon asked him: What is the difference between him and a leper? [it being written in respect to the second shaving of a leper (Leviticus 14:9): "And it shall be on the seventh day that he shall shave off all his hair … (10) And on the eighth day he shall take, etc." And it is ruled in respect to a leper that if he shaved on the eighth day, he brings his offering on the ninth!] He answered: This one [the Nazirite], his cleaning is contingent upon his days, [sprinkling on the third and on the seventh, and immersion. Therefore, since he is cleansed on the seventh, even though he did not shave until the eighth day, he brings his offerings on that day], whereas a leper — his cleansing is contingent upon his shaving, and he cannot bring an offering until the sun has set (after his cleansing), [it being written: "On the seventh day he shall shave off all his hair," followed by: "And he shall bathe his flesh in water." And if he immersed before he shaved, his immersion is of no avail. Therefore, if he shaved on the eighth, he still requires immersion and setting of the sun, for which reason he cannot bring his offerings until the ninth day. The halachah is in accordance with R. Akiva.]

תִּגְלַחַת הַטָּהֳרָה כֵּיצַד, הָיָה מֵבִיא שָׁלשׁ בְּהֵמוֹת, חַטָּאת עוֹלָה וּשְׁלָמִים, וְשׁוֹחֵט אֶת הַשְּׁלָמִים, וּמְגַלֵּחַ עֲלֵיהֶם, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי אֶלְעָזָר אוֹמֵר, לֹא הָיָה מְגַלֵּחַ אֶלָּא עַל הַחַטָּאת, שֶׁהַחַטָּאת קוֹדֶמֶת בְּכָל מָקוֹם. וְאִם גִּלַּח עַל אַחַת מִשְּׁלָשְׁתָּן, יָצָא:

The shaving of cleanliness — How? He would bring three beasts: a sin-offering, a burnt-offering, and a peace-offering, and he would slaughter the peace-offering and shave over it, [it being written (Numbers 6:18): "And he shall shave at the door of the tent of meeting,” which is understood thus: And he shall shave his head over the sacrifice of which it is written: "at the door of the tent of meeting," this being the peace-offering, of which it is written (Leviticus 3:3): "And he shall slaughter it at the door of the tent of meeting."] These are the words of R. Yehudah. R. Elazar says: He would shave only over the sin-offering, for the sin-offering takes precedence [to a burnt-offering and a peace-offering] in all places. And it is over the first that he should shave.] And if he shaved over (any) one of the three, he has satisfied the requirement.

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הֵבִיא שָׁלשׁ בְּהֵמוֹת וְלֹא פֵרֵשׁ, הָרְאוּיָה לְחַטָּאת תִּקְרַב חַטָּאת, לְעוֹלָה תִּקְרַב עוֹלָה, לִשְׁלָמִים תִּקְרַב שְׁלָמִים. הָיָה נוֹטֵל שְׂעַר רֹאשׁ נִזְרוֹ וּמְשַׁלֵּחַ תַּחַת הַדּוּד. וְאִם גִּלַּח בַּמְּדִינָה הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. בַּמֶּה דְבָרִים אֲמוּרִים, בְּתִגְלַחַת הַטָּהֳרָה. אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, לֹא הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. רַבִּי מֵאִיר אוֹמֵר, הַכֹּל מְשַׁלְּחִין תַּחַת הַדּוּד, חוּץ מִן הַטָּמֵא שֶׁבַּמְּדִינָה בִּלְבָד:

R. Shimon b. Gamliel says: He would bring three beasts and not specify. That which was fit for a sin-offering was sacrificed as a sin-offering; for a burnt-offering, as a burnt-offering; for a peace-offering, as a peace-offering. [Even though all offerings must be specifically designated by the owners, here it was not necessary. For when he said: "These are for Naziritism," it is as if he had designated each one. For a female lamb is fit only for a sin-offering; a male-lamb, only for a burnt-offering; and a ram, only for a peace-offering.] He would take the hair of the head of his Naziritism and cast it under the cauldron [in which the peace-offering was being cooked.] And if he shaved in the province [i.e., Jerusalem (outside the Temple) (Even though it is written: "at the door of (pethach) the tent of meeting," this is not to be taken literally, but to be understood as: "at the time the tent of meeting is open (patuach)"], he would not cast it under the cauldron, [it being written (Numbers 6:18): "And he shall take the hair of the head of his Naziritism and he shall place it upon the fire" — one who is lacking only taking and placing — to exclude this one, who is lacking taking, bringing, and placing under the cauldron]. When does this apply? [that in the Temple he takes the hair and casts it under the cauldron]? With the shaving of cleanliness. But with the shaving of uncleanliness, he did not cast it under the cauldron. [Even if he shaved in the sanctuary, he did not take the hair and cast it under the cauldron of the guilt-offering and the bird sin-offering, for placing hair under the cauldron is stated only in respect to a clean Nazirite.] R. Meir says: All cast it under the cauldron, [a clean Nazirite in the Temple and in the province, and an unclean Nazirite in the Temple], except for an unclean (Nazirite) in the province alone [whose hair is buried]. And the halachah is that the only one who casts it under the cauldron is a clean Nazirite, who shaved at the door of the tent of meeting, according to the mitzvah]. And if he cast it under the cauldron of the sin-offering, he fulfills the requirement. ["He shall place it upon the first which is under the sacrifice of the peace-offering" was stated only for the mitzvah (but the requirement can be satisfied otherwise)].

הָיָה מְבַשֵּׁל אֶת הַשְּׁלָמִים אוֹ שׁוֹלְקָן. הַכֹּהֵן נוֹטֵל אֶת הַזְּרוֹעַ בְּשֵׁלָה מִן הָאַיִל, וְחַלַּת מַצָּה אַחַת מִן הַסַּל, וּרְקִיק מַצָּה אֶחָד, וְנוֹתֵן עַל כַּפֵּי הַנָּזִיר וּמְנִיפָן, וְאַחַר כָּךְ הֻתַּר הַנָּזִיר לִשְׁתּוֹת יַיִן וּלְהִטַּמֵּא לְמֵתִים. רַבִּי שִׁמְעוֹן אוֹמֵר, כֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים, הֻתַּר הַנָּזִיר לִשְׁתּוֹת בְּיַיִן וּלְהִטַּמֵּא לְמֵתִים:

After cooking or boiling the peace-offering, the Cohein would take the cooked shoulder of the ram, and one unleavened cake from the basket, and one unleavened wafer, and place them on the hands of the Nazirite, and he would lift them; and then the Nazirite would be permitted to drink wine and to make himself unclean for the dead, [it being written (Numbers 6:20): "And after, the Nazirite may drink wine" — after all of the aforementioned acts.] R. Shimon says: Once one of the bloods (of the offerings) has been sprinkled for him, the Nazirite is permitted to drink wine and to become unclean for the dead, [it being written here: "And after, the Nazirite may drink wine," and elsewhere (Ibid. 19): "after his shaving of his Naziritism" — Just as there, after a single act, so here, after a single act — whereby we are taught that once one of the bloods has been sprinkled for him, he is permitted to drink wine and to make himself unclean for the dead.]

גִּלַּח עַל הַזֶּבַח וְנִמְצָא פָסוּל, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. גִּלַּח עַל הַחַטָּאת שֶׁלֹּא לִשְׁמָהּ וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. גִּלַּח עַל הָעוֹלָה אוֹ עַל הַשְּׁלָמִים שֶׁלֹּא לִשְׁמָן וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אוֹתוֹ הַזֶּבַח לֹא עָלָה לוֹ, אֲבָל שְׁאָר זְבָחִים עָלוּ לוֹ. וְאִם גִּלַּח עַל שְׁלָשְׁתָּן וְנִמְצָא אֶחָד מֵהֶן כָּשֵׁר, תִּגְלַחְתּוֹ כְשֵׁרָה, וְיָבִיא שְׁאָר הַזְּבָחִים:

If he shaved over the offering, and it were found to be unfit [as when its blood spilt, or it left (its precincts), or it became unclean], his shaving is void [Since the offering over which he shaved became unfit, it is as if bandits shaved him, concerning which we learned above that according to R. Eliezer it offsets seven days, and, according to the rabbis, thirty.], and his offerings are not credited to him [(the other offerings, that he sacrificed after his invalid shaving.) For since he must offset (the Naziritism) until his hair grows back, it is as if he sacrificed them before their time.] If he shaved over a sin-offering [(the "offering," above)], not (offered up) for its sake (lo lishmah), [and it were found to be unfit, (for a sin-offering not for its sake is unfit.) (Since we must be apprised of the difference between R. Shimon and the rabbis in respect to burnt-offering and peace-offering, "sin-offering," too, is taught)], and then he brought his offerings for their sakes, his shaving is void, and his offerings are not credited to him. If he shaved over the burnt-offering or over the peace-offering not for their sake, and then he brought his offerings for their sakes, his shaving is void and his offerings are not credited to him. [For since they are not credited as the peace-offering and the burnt-offering of a Nazirite, it is as if shaved over a gift burnt-offering or a gift peace-offering.] R. Shimon says: That offering (not for its sake) is not credited to him, but the other offerings are credited to him. [R. Shimon holds that if he shaves over a gift burnt-offering or peace-offering he satisfied the (shaving) requirement. The halachah is not in accordance with R. Shimon.] And if he shaved over the three [after all of them were sacrificed], and one of them were found to be fit (kasher) and the others, unfit, his shaving is valid [according to all, viz. (6:7): "And if he shaved over (any) one of the three, he has satisfied the requirement."], and he brings the other offerings.

מִי שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים וְנִטְמָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר, סוֹתֵר אֶת הַכֹּל. וַחֲכָמִים אוֹמְרִים, יָבִיא שְׁאָר קָרְבְּנוֹתָיו וְיִטְהָר. אָמְרוּ לוֹ, מַעֲשֶׂה בְמִרְיָם הַתַּרְמוֹדִית שֶׁנִּזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, וּבָאוּ וְאָמְרוּ לָהּ עַל בִּתָּהּ שֶׁהָיְתָה מְסֻכֶּנֶת, וְהָלְכָה וּמְצָאתָהּ שֶׁמֵּתָה, וְאָמְרוּ חֲכָמִים, תָּבִיא שְׁאָר קָרְבְּנוֹתֶיהָ וְתִטְהָר:

If one of the bloods were sprinkled for him and he became unclean, R. Eliezer says: He offsets all. [Not all of the days (of Naziritism), but all of the offerings. R. Eliezer is consistent with his view that the Nazirite is not permitted to drink wine until all of the (aforementioned acts), after the bringing of all the offerings. So that when he became unclean before he offered all of them, it is as if he became unclean in the morning, before he had offered any of them. And the offering that he brought is reckoned as having been brought before "fulfillment" (of his Naziritism).] And the sages say: He may bring the other offerings and become clean. [(That is, when he becomes clean.) And he need not bring again the offering that he brought when he was clean. The rabbis are consistent with their view (6:9) that after a single act it is permitted to drink wine and to shave. Therefore, before he became unclean, he was fit to shave, and that offering is not offset. But the other offerings, which he sacrificed after becoming unclean, are certainly offset, Scripture requiring that all the Nazirite offerings be brought in cleanliness.] They said to him. It happened with Miriam the Tarmodith [(from Tarmod)] that one of the bloods had been sprinkled for her and they came and told her that her daughter was gravely ill — whereupon she went and found that she had died. And the sages said: "Let her bring the other offerings and become clean."