Mishnat Nazir

And the Lord spoke to Moshe, saying,

Speak to the children of Israel, and say to them, When either man or woman shall pronounce a special vow of a Nazir to separate themselves to the Lord:

he shall abstain from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, nor shall he drink any liquor of grapes, nor eat moist grapes, or dried.

All the days of his abstinence shall he eat nothing that is made of the vine tree, from the kernels even to the husk.

All the days of the vow of his separation there shall no razor come on his head: until the days are fulfilled, during which he separates himself to the Lord, he shall be holy, and shall let the locks of the hair of his head grow.

All the days that he separates himself to the Lord he shall come at no dead body.

He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head.

All the days of his Naziriteship he is holy unto the Lord.

And if any dead man should die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting.

All nicknames for nezirut are like nezirut.

Someone who says, “I shall be” is a nazir. Or “I shall be pretty for a nazir”, “nazik”, "naziah”, “paziah”, is a nazir.

“Behold I shall be like this one,” or “Behold I shall curl” or “Behold, I shall tend” or “Behold, I shall grow my hair long,” this is a nazir.

“Behold, I must bring birds”, Rabbi Meir says he is a nazir, but the sages say he is not a nazir.

And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bore not. And the angel of the LORD appeared unto the woman, and said unto her: ‘Behold now, thou art barren, and hast not borne; but thou shalt conceive, and bear a son. Now therefore beware, I pray thee, and drink no wine nor strong drink, and eatnot any unclean thing. For, lo, thou shalt conceive, and bear a son; and no razor shall come upon his head; for the child shall be a nazir unto God from the womb; and he shall begin to save Israel out of the hand of the Philistines.’

“Behold I am from grape seeds, or from grape skins, or from shaving, or from uncleanness,” he is a nazir and all the regulations of naziriteship apply to him.

“Behold, I am a nazir like Samson”, “like the son of Manoah”, “like the husband of Delilah, or “like the one who uprooted the doors of Gaza,” or “like the one whose eyes the Philistines put out,” he is a nazir like Samson.

What is there between a nazir like Samson and a permanent nazir?

A permanent nazir, if his hair becomes burdensome, he may thin it with a razor and then offer three animal sacrifices. If he becomes unclean, he must [not]^* offer the sacrifice for uncleanness.

The nazir like Samson if his hair becomes burdensome, he may not thin it. And if he becomes unclean, he does not offer the sacrifice for uncleanness.

*The Kaufmann manuscript includes the word "not", "אֵינוּ". This is almost certainly an error.

Where is the concept of a permanent nazir written? It is taught: Rabbi Yehuda HaNasi says: Absalom was a permanent nazir, as it is stated: “And it came to pass at the end of forty years, that Absalom said to the king: I pray to you, let me go and pay my vow, which I have vowed to the Lord, in Hebron” (II Samuel 15:7).

And he cut his hair once in twelve months, as it is stated: “And when he shaved his head, now it was at every year’s [yamim] end that he shaved it; because the hair was heavy on him” (II Samuel 14:26).

A standard nazirut is thirty days.

If he said, “Behold, I am a nazir for one big one”, “Behold, I am a nazir for one small one”, or "from here to the end of the earth,” he is a nazir for thirty days.

“Behold, [and] for one day,” “Behold, [and] for one hour,” or “Behold, I am a nazir, for one and a half,” he becomes a nazir for two.

“Behold, I am a nazir for thirty days plus an hour,” he is a nazir for thirty-one days, since there is no nazirut for hours.

They attached the principle that a normal nezirut is 30 days to the verse "he shall be holy" and the number of letters in "he shall be" [yihiyeh] is 30 (Numbers 5:6). Therefore, nezirut is at least 30 days and this matter is from tradition so they attached it to a sign.

“Behold, I am a nazir as the hairs of my head”, or “As the dust of the earth”, or “As the sands of the sea,” he becomes a life-nazir, and shaves his head every thirty days.

Rebbi says: this one does not shave his head every thirty days.

And who is the one who shaves his head every thirty days? The one who says, “Behold, upon me are neziruts as the hair on my head”, or “As the dust of the earth”, or “As the sands of the sea.”

“Behold, I am a nazir as the capacity of this house”, or “as the capacity of this basket,” we check him.

If he said “I vowed to be a nazir for one long one”, he becomes a nazir for thirty days. And if he said “I just vowed”, we regard the basket as if it were full of mustard seed, and he becomes a nazir all his days.

“Behold, I am a nazir, from here to such and such a place,” we estimate the number of days from here to the place.

Less than thirty days, he becomes a nazir for thirty days, if not he becomes a nazir for that number of days.

“Behold I am a nazir, as the number of days in a year” he must count as many naziruts as there are days in the year.

Rabbi Judah said: it happened, and when he completed, he died.

It was taught in the name of Rebbi Jehudah: This man was destined for death, only his nezirut suspended it.

Rebbi Shimon says, they became sinners because they made a vow of nazir, for it was said: “He shall atone for himself for what he sinned about the person,” he sinned against himself because he barred himself from wine.

“Behold I am a nazir from dried figs and pressed figs”: Beth Shammai say he is a nazir and Beth Hillel say he is not a nazir.

Rabbi Judah said: when Beth Shammai said this they only meant someone who says, “It is like a sacrifice to me.”

He said, “This cow said ‘Behold, I am a nezira if I stand up,” or “This door is saying ‘Behold, I am a nazir if I open”: Bet Shammai say he is a nazir, and Bet Hillel say he is not a nazir.

Rabbi Judah said: when Beth Shammai said this they only meant someone who says, “This cow is like a sacrifice if it gets up.”

If they mixed the cup for him, and he said, “Behold, I am a nazir from it,” he becomes a nazir.

One upon a time, a woman was drunk and they mixed the cup for her and she said, “Behold, I am a nezira from it.”

The sages ruled that she only meant to say “Behold, it is like a sacrifice to me.”

“Behold, I am a nazir, on condition that I can drink wine, or can have contact with the dead”. He is a nazir, and all these things are forbidden him.

“I know that there is such a thing as nazirut but I did not know that a nazir is forbidden to drink wine”. He is forbidden.

Rabbi Shimon permits.

“I know that a nazir is forbidden to drink wine, but I thought that the sages would give me permission, since I cannot live without wine”, or “since I bury the dead”. He is permitted. Rabbi Shimon forbids.

. . . and if anyone makes a condition which is contrary to what is written in the Torah, his condition is null and void.

Four types of vows the Sages permitted [i.e. invalidated]: vows of urging, vows of exaggeration, vows in error, and vows under duress.

“Behold, I am a nazir and I take it upon myself to bring the hair offering [literally, to "cut the hair"] of another nazir”, and his friend heard and said “I too take it upon myself to bring the hair offering of another nazir”. If they are shrewd they will bring each other’s hair offering; otherwise they must bring hair offerings on behalf of other nezirim.

And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting; and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings, and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings.

And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof.

And the Nazirite shall shave his Nazirite head at the door of the tent of meeting, and shall take the hair of his Nazirite head, and put it on the fire which is under the sacrifice of peace-offerings.

And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his Nazirite head.

And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine.

“I take it upon myself to bring the hair offering of half of another nazir,” and his friend heard and said, “I too take it upon myself to bring the hair offering of half of another nazir", his one brings a full hair offering and this one brings a full hair offering, according to Rabbi Meir.

And the Sages say: each brings half a hair offering.

“Behold, I am a nazir when I shall have a son,” and son is born to him, behold he is a nazir.

A daughter, or a tumtum, or an hermaphrodite, he is not a nazir.

If he said, “When I shall have a child,” then even if a daughter, or a tumtum, or an hermaphrodite is born to him, he becomes a nazir.

This means, "Praise and gratitude to the Holy One who has been kind to me and allowed me to merit a son to be born to me, so I am a nazir.”

If his wife miscarries, he is not a nazir.

Rabbi Shimon says he should say, “If it was a viable, behold, I am a nazir from obligation; otherwise behold, I am a voluntary nazir.”

If she later gives birth, he is a nazir.

Rabbi Shimon says he should say, “If the first was viable, the first was obligatory and this one is voluntary; otherwise, the first one was voluntary and this one is obligatory.”

“Behold, I am a nazir, and a nazir when I shall have a son”, and begins to count his own, and afterwards a son is born to him.

He completes his own and then counts his son's.

“Behold, I am a nazir when I shall have a son, and a nazir”, and begins to count his own and afterwards a son is born to him.

He interrupts his own, counts his son's, and then completes his own.

“Behold, I am a nazir when I shall have a son, and a nazir for one hundred days,”.

If a son were born to him within seventy days, he loses nothing.

After seventy, it contradicts seventy, since there can be no tiglahat [shaving] for fewer than thirty days.

A standard nezirut is 30 days.

Someone who said, “Behold, I am a nazir” shaves on the 31^st day.

And if he shaved on the 30^th day, he has fulfilled his obligation.

“Behold, I am a nazir for 30 days” and shaves on the 30^th day, he has not fulfilled it.

For part of a day is considered an entire day.

Someone who vowed two neziriyot shaves the first one on the 31^st day, and the second on the 61^st day.

If he shaved for the first on the 30^th day, he shaves for the second on the 60^th day, and if he shaved on the day before the 60^th, he has fulfilled his obligation.

This was the testimony that Rabbi Papias testified [in Eduyot 7:5] about someone who vowed two neziriyot, that if he shaved for the first on the 30^th day, he shaves for the second on the 60^th day, and if he shaved on the day before the 60^th, he has fulfilled his obligation. For the 30^th day counts.

All the days of his separation he is holy to the Lord.

And if any man die very suddenly by him, and he has defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

And on the eighth day he shall bring two turtle doves, or two young pigeons, to the priest, to the door of the Tent of Meeting.

And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make atonement for him, for that he sinned by the dead, and he shallhallow his head that same day.

And he shall be a nazir for the Lord the days of his nezirut, and shall bring a lamb of the first year for a guilt offering: and the days that were before shall fall, because his nezirut was defiled.

He shallhallow his head to go back and begin again the counting of his nezirut.

And he shall be a nazir for the Lord the days of his nezirut.He shall go back and count his nezirut from the beginning.

And the days that were before shall fall. Shall not be in the count.

Someone who said, “Behold, I am a nazir”, and becomes impure on the 30^th day voids everything.

And Rabbi Eliezer says: only seven days are void.

“Behold, I am a nazirite for 30 days” and becomes impure on the 30^th day, he voids everything.

“Behold, I am a nazirite for 100 days,” and becomes impure on the 100^th day, he voids everything.

Rabbi Eliezer says: only 30 days are void.

If he becomes impure on the 101^st day, 30 days are void.

Rabbi Eliezer says: only seven days are void.

Someone who becomes a nazir while in a graveyard, even if he remains there for 30 days these days don't count, and he does not have to bring a sacrifice for impurity.

If he leaves and re-enters, they count, and he brings the sacrifice for impurity.

Rabbi Eliezer says: not on the same day, for it says, “But the first days shall be void,” (Numbers 6:12) until he has "first days".

And even though he returned and entered the cemetery, the defilement of the cemetery do not cause him to lose the days that were counted while in a state of purity, for the only defilements that make a nazir lose days are the twelve defilements that are mentioned [in Chapter 7].

Someone who vows a long nezirut, completes his nezirut, and afterwards comes to the Land.

Beth Shammai say he is a nazir for thirty days, and Beth Hillel say that he is a nazir from the beginning.

It happened that Queen Helena, when her son went to war, said: “If my son returns in peace from the war, I shall be a nezira for seven years.” Her son returned from the war, and she was a nezira for seven years.

At the end of the seven years, she went up to the Land and Beth Hillel instructed her to be a nezira for a further seven years. At the end of the seven years she became impure so altogether she was a nezira for twenty-one years.

Rabbi Judah said: she was a nazirite only for fourteen years.

Someone about whom two sets of witnesses testify: these that he vowed two and these that he vowed five.

Beth Shammai say the evidence conflicts and there is no nezirut. Beth Hillel say “five” includes “two”, so that he becomes a nazir for two.

Someone who said, “Behold, I am a nazir”, and his friend overheard and said “I,” “And I”, all are nezirim.

If the first one is released, all are released. If the last one is released, he alone is released, and the others remain bound.

“Behold, I am a nazir”, and his friend heard and said, “My mouth shall be as his mouth and my hair as his hair”, he becomes a nazir. “Behold, I am a nazir,” and his wife overheard and said, “And I,” he can annul hers, but his one stands. [If a woman says,] “Behold, I am a nezira”, and her husband hears and adds, “And I,” he cannot annul.

“Behold, I am a nazir. And you?”, and she said “Amen,” he can annul hers and his is void ["and his stands", in most texts].

“Behold, I am a nezira, what about you?” and she ["he" in Kaufmann] answers, “Amen,” he cannot annul.

If he transgressed and cut his hair, became impure, or partook of wine grapes, he receives two sets of lashes: one because of the prohibition "He shall not desecrate his word," (Numbers 30:3) and one because of the prohibition that he transgressed from the unique prohibitions that apply to a nazir.

A woman who becomes a nezira and then drinks wine or is defiled by a corpse receives forty.

If her husband annulled it for her and she did not know that her husband annulled it, and she drinks wine or is defiled by a corpse, she does not receive the forty.

Rabbi Judah says: even though she does not receive the forty she should receive lashes for disobedience.

A woman became a nezira and set aside her animal and afterwards her husband annulled.

If the animal belonged to him, it can be put to pasture with the herd.

If it belonged to her, the sin-offering is left to die, the burnt-offering is offered as a burnt-offering, and the peace-offering is offered as a peace-offering, and it may be eaten for one day, and they do not require bread.

If she [Kaufmann has "he", probably crept in from Mishnah 6] had unspecified money it is to be used for voluntary offerings.

With specified money, the money for the sin-offering is to be taken to the Dead Sea, the use of it is forbidden, but the laws of sacrilege do not apply; The money for the burnt-offering they bring a burnt-offering, and the laws of sacrilege do apply; The money for the peace-offering they bring a peace-offering, and it may be eaten for one day, and it does not require bread.

The sin-offering is left to die– we wait for it until it dies.

If one of the bloods was sprinkled for her, he can no longer annul.

Rabbi Akiba says: even if one of the animals was slaughtered for her, he can no longer annul.

When is this true? With shaving in purity, but with shaving after uncleanness, he can annul because he can say, “I do not want an uncomely wife,”

Rebbi says that he can annul even if she is shaving in purity, since he can say: “I do not want a woman who is shaved."

A man may impose a nazir vow on his son, but a woman cannot impose a nazir vow on her son. How so?

He shaves or is shaved by his relatives, or he protests or his relatives protest on his behalf.

If had set aside an animal, the sin-offering is left to die, the burnt-offering is offered as a burnt-offering, and the peace-offering is offered as a peace-offering, and it may be eaten for one day, and they do not require bread.

If he had set aside unspecified money it is to be used for voluntary offerings.

With specified money, the money for the sin-offering is to be taken to the Dead Sea, the use of it is forbidden, but the laws of sacrilege do not apply; The money for the burnt-offering they bring a burnt-offering, and the laws of sacrilege do apply; The money for the peace-offering they bring a peace-offering, and it may be eaten for one day, and it does not require bread.

This idea comes from tradition - it had no support or "hint" in Torah.

A man shaves for his father’s nezirut but a woman cannot shave for her father’s nezirut. How so?

Someone's father had been a nazir, and had set aside unspecified money for his nezirut and died and he said, “Behold, I am a nazir on condition that I may shave with Father's money.”

Rabbi Yose said: these fall to freewill-offerings, this one cannot shave for his father’s nezirut.

Who is the one who can shave for his father’s nezirut? He who was a nazir together with his father, and whose father had set apart unspecified money for his nezirut and died. This one can shave for his father’s nezirut.

Beth Shammai says: something hekdesh [consecrated] in error is hekdesh; But Beth Hillel says: it is not hekdesh. How so?

He said, “The black bull that leaves my house first shall be hekdesh,” and a white one comes out, Beth Shammai says: it is hekdesh, But Beth Hillel says: it is not hekdesh.

He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and its substitute shall be holy.

“The gold dinar that comes into my hand first shall be hekdesh”, and a silver dinar came to his hand: Beth Shammai say: it is hekdesh, Beth Hillel say: it is not hekdesh.

“The cask of wine that comes into may hand first shall be hekdesh,” and a cask of oil came into his hand: Beth Shammai says: it is hekdesh, Beth Hillel says: it is not hekdesh.

If someone vowed to be a nazir and then asked the sages, who then bound him, he counts from the time he vowed.

If he asked the sages and they released him, if he had an animal set aside, it goes forth to pasture with the herd.

Beyt Hillel said to Beyt Shammai: do you not admit that here where the dedication is in error, it goes forth to pasture with the herd?

Beyt Shammai said to them: do you not admit that if a man in error calls the ninth the tenth, or the tenth the ninth, or the eleventh the tenth, each is dedicated?

Beyt Hillel said to them: it is not the staff that dedicates them. For suppose that by mistake he placed the staff upon the eighth or upon the twelfth, would this have any effect?

Rather the Torah which has dedicated the tenth, has also declared consecrated the ninth and the eleventh.

And concerning the tithe of the herd, or of the flock, of whatever passes under the rod, the tenth shall be holy to the Lord.

If he called the ninth the tenth; the tenth, the ninth; and the eleventh, the tenth, from where do we know that all three are dedicated?

The text says "the tenth shall be holy to the Lord."

I might think to include the twelfth? No. Since it is consecrated and its "error" is consecrated, just as only what is closest to it is dedicated, so only the "error" closest to it is dedicated (i.e., the ninth and the eleventh and not the eighth and the twelfth).

Someone who vowed to be a nazir, and then went to bring his animal and found that it had been stolen: if he had vowed before his animal was stolen, he is a nazir, but if he vowed after his animal was stolen, he is not a nazir.

This was the mistake that Nahum the Mede made. When nezirin came up from the Diaspora and found the Temple destroyed, Nahum the Mede said to them, “Had you known that the Temple would be destroyed, would you have become nezirim?”

They said, "No", and Nahum the Mede released them.

And when the matter came before the sages they said to him: whoever became a nazir before the destruction of the Temple is a nazir, but if after the destruction of the temple, he is not a nazir.

They were walking along the road and someone came towards them, and one of them said, “Behold, I am a nazir he is so-and-so,” and another said, “Behold, I am a nazir if he is not so-and-so,” or

“Behold I am a nazir if one of you is a nazir,” or,

“If none of you is a nazir,” or,

“If both of you are nezirim,” or,

“If all of you are nezirim”.

Beyt Shammai say: all of them are nezirim. Beth Hillel says only those whose words were not fulfilled are nezirim. Rabbi Tarfon says: not one of them is a nazir.

GEMARA: Why is he whose statement wasnot fulfilled a nazirite? Rav Yehuda said: Let it say, "Only he whose statement was fulfilled".

If he turned around suddenly, he is not a nazir.

Rabbi Shimon says: he should say, “If he was according to my words, behold I am a nazir by obligation; and if not, behold I am a voluntary nazir.”

A koy has aspects like a wild animal; and aspects like a domesticated animal; and aspects like both a wild and a domestic animal; and aspects like neither a wild nor a domestic animal.

He saw a koy and said, “Behold, I am a nazir if this is a wild beast”,

“Behold, I am a nazir if that is not a wild beast,”

“Behold, I am a nazir if that is a domesticated beast,”

“Behold, I am a nazir if that is not a domesticated beast,”

Behold, I am a nazir if that is both a wild beast and a domesticated beast,”

“Behold, I am a nazir if that is neither a wild beast nor a domesticated beast”

“Behold, I am a nazir if one of you is a nazir,”

“If none of you is a nazir,”

“If you are all nezirim”,

“If two of you are nezirim”;

then all of them are nezirim.

Three things are forbidden to a nazir: uncleanness, shaving, and grape-products.

They join together and he is not liable until he eats an olive’s worth of grapes.

According to the earlier mishnah, until he drinks a quarter [of a log] of wine.

Rabbi Akiba says: even if he soaked his bread in wine and it is enough to make an olive’s worth he is liable.

Someone who eats like a large date, like it and its seed, or drank a mouthful, is liable.

All foods add up to make up a date, and all the liquids add up to make up a mouthful. Food and drink do not add up.

All the days of his abstinence shall he eat nothing that is made of the vine tree, from the harzanim to the zag.

And he is liable for wine on its own, for grapes on their own, for hartzanim on their own and for zagim on their own. Rabbi Elazar ben Azariah said: there is no liability unless he eats two hartzanim and their zag.

These are the harzanim and these are zagim: harzanim - these are the outer part, and zagim - these are the inner part, according to Rabbi Judah.

Rabbi Yose says: in order that you may not err, it is like the cow's zog [bell], the outer part is the zog [hood] and the inner part the invel [clapper].

Ordinary nezirut is for thirty days. If he shaved himself or bandits shaved him, it overturns thirty days. A nazir who shaved himself, whether with scissors or a razor, or who plucked out anything, is liable. A nazir may shampoo and part it but may not comb it.

Rabbi Ishmael says: he is not to cleanse it with dirt because it causes the hair to fall out.

A nazir who drank wine all day long is liable for only a single penalty.

If they said to him, “do not drink,” “do not drink” and he drank, he is liable for each time.

If he was defiling himself all day long he is liable for only a single penalty. If they said to him, “do not be defiled,” “do not be defiled” and he was defiled, he is liable for each time.

If he was shaving all day long he is liable for only a single penalty. If they said to him, “do not shave,” “do not shave” and he shaved, he is liable for each time.

Our statement in these cases, that "he is only liable for a single penalty" is only according to the laws of man, who is not liable for beatings except after the warning. Therefore, a warning is needed for all beatings. And this is what they said to him: Do not drink, but according to the laws of Heaven [Haggah Rabbi Renschburg: Rambam, Pid Mahal, 41:57 and in the Book of the Bundle of Money, page 114:1] Every time he drinks a quarter of wine, he is guilty of a sin, and every time he shaves his hair, he is guilty of a sin, and every impurity that defiles him is a sin, and on this he makes atonement for all the prohibitions in the Torah. There is no difference in this between a prohibition of no, and a prohibition of circumcision or a prohibition of death in the fourth. But you should know that whoever commits adultery, whatever nakedness, he will be liable for every coming and going in general.

And if we were unable to punish him with more than one punishment, the Blessed One punishes him for every transgression and transgression, and if they were to kill him in the fourth for one of these transgressions, and confession atones for him for everything from the standpoint of repentance, not from the standpoint that the one punishment that is punished in the fourth will atone for many sins. We will explain this in its place.

Three things are forbidden to a nazir, uncleanness, shaving, and grape-products.

Uncleanness and shaving is more stringent than grape-products in that defilement and shaving cancel, whereas grape-products do not.

Grape-products have a stringency that uncleanness or shaving do not have, in that grape-products are never released from the general rule, whereas shaving for a mitzvah or where there is a metmitzvah [an abandoned corpse] is released.

Uncleanness is more stringent than shaving in that uncleanness cancels everything and requires a sacrifice, whereas shaving annuls only thirty days and does not require a sacrifice.

And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and be clean: and after that he shall come into the camp, but he shall remain outside his tent seven days.

And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall bathe his clothes, also he shall wash his flesh in water, and he shall be clean.

And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth measures of fine flour for a meal offering, mingled with oil, and one log of oil.

Shaving for uncleanness - how?

He would sprinkle on the third and seventh, shave on the seventh day and bring his sacrifices on the eighth day.

If he shaved on the eighth day, he would bring his sacrifices on that same day, according to Rabbi Akiva.

Rabbi Tarfon said to him: what difference is there between this one and a person with metzora? He said to him: the purification of this one depends on his days, whereas the purification of one with metzora depends on his shaving, and he cannot bring a sacrifice unless the sun has set.

And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;

And he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings.

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nd a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings.

And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering.

And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof.

And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings.

And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head.

And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine.

Shaving in purity: how was it done? He would bring three animals, a sin-offering, a burnt-offering, and a whole-offering, slaughter the whole-offering and shave thereafter, according to Rabbi Yehudah.

Rabbi Elazar says: he only shaves after the sin-offering, for the sin-offering always comes first.

But if he shaved on any one of the three he has fulfilled his obligation.

(7) But if one’s means do not suffice for a sheep, that person shall bring to יהוה, as the penalty for that of which one is guilty, two turtledoves or two pigeons—one for a sin offering and the other for a burnt offering.

(8)

And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder.

Rabban Shimon ben Gamaliel says: if he brought three animals without specifying, the one suitable for a sin offering is sacrificed as a sin offering, for a burnt offering as a burnt offering, and for a whole-offering as a whole-offering.

He would then take the hair of his nazir head and throw it under the cauldron.

If he shaved in the province [Jerusalem] he would throw it under the cauldron.

With regard to what was this said? With regard to shaving in ritual purity, whereas in shaving for uncleanness he does not throw it under the cauldron.

Rabbi Meir says, they all throw it under the cauldron, except for the unclean one in the provinces.

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nd a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings.

And the priest shall bring them before the LORD . . .

And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings.

And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head.

And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine.

He would then boil the peace-offering or stew them.

The priest took the boiled shoulder of the ram, an unleavened cake from the basket, and an unleavened wafer, placed them on the nazir's hands and waved them. After this, the nazir was allowed to drink wine and defile himself for the dead.

Rabbi Shimon says: as soon as one kind of blood had been sprinkled on his behalf the nazir could drink wine and defile himself for the dead.

If he shaved after the offering and it was found to be invalid, his shaving is invalid and his other sacrifices do not count for him.

If he shaved after the sin-offering, which was not "for its own sake" and then he brought the other sacrifices "for their own sake", his shaving is invalid and his sacrifices do not count for him.

If he shaved after the burnt-offering or after the whole-offering, which had not been offered "for its own sake", and then he brought the other sacrifices "for their own sake" his shaving is invalid and his sacrifices do not count for him.

Rabbi Shimon says: that sacrifice does not count, but all his other sacrifices do count.

And if he shaved after all three sacrifices and one of them was found to valid, his shaving is valid and he will bring [again!] the other sacrifices.

We have already explained in Pesahim and we will finish explaining in the beginning of Zevahim that one of the things that affects holy things is that he should think of it at the moment of slaughter - this turns it into a sacrifice. This is the issue when we say "not for their sake".

And the halakha is not like Rabbi Shimon.

If someone for whom one kind of blood has been sprinkled becomes unclean, Rabbi Eliezer says everything is cancelled and the sages say he should bring his remaining sacrifices and purify.

They said to him: it happened that Miriam the Tadmorite had one kind of blood sprinkled on her behalf, and they came and told her that her daughter was dangerously ill. She went and found her dead and the sages told her to offer her remaining sacrifices after purification.

A high priest and a nazir may not defile themselves for their relatives.

If they were walking on the path and found a met mitzvah [an abandoned corpse] Rabbi Eliezer says the high priest should defile himself but not the nazir and the sages say: the nazir should defile himself but not the high priest. Rabbi Eliezer said to them: the priest should defile himself because he does not offer a sacrifice for his defilement, and the nazir should not defile himself, for he does offer a sacrifice for his defilement.

They said to him: the nazir should defile himself, for his holiness is temporary, and the priest should not defile himself, for his holiness is for everlasting.

And it shall be unto him, and to his descendants after him, a covenant of everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.

For which types of defilement must the nazirite shave?

For a corpse,

or an olive’s bulk of a corpse,

or an olive’s bulk of corpse ooze,

or a ladleful of corpse-mould,

o

r the spinal column,

or the skull,

or any limb from a corpse,

or any limb from a living body that is still properly covered with flesh,

or a half-kav of bones,

or a half-log of blood.

On contact with them,

or on carrying them,

or on their tents.

For a barley-grain’s bulk of bone, either by contact or carrying.

On account of these, a nazir must shave and be sprinkled on the third and seventh days, and cancel the previous periods.

And

he does not begin to count until he has become clean and brought his sacrifices.

But for overhanging branches,

or protruding stones,

or a field that may have once been a cemetery,

or land of the Gentiles,

or the tomb [coffin?] cover,

or the tomb [coffin?] support,

or a quarter-log of blood,

or a tent,

or a quarter-kav of bones,

or utensils in contact with a corpse,

or the days of counting [after tzaraat] and the days when he is certified unclean;

For all these the nazir is not required to shave, and they do sprinkle him on the third and seventh, and it does not cancel the previous periods, and he begins to count immediately and he has no sacrifice.

In truth they said: the days of a zav and a zavahand the days when a metzora is closed up count for him.

Rabbi Eliezer says in the name of Rabbi Joshua: for every defilement by a corpse for which a nazir must shave, one is liable if entering the sanctuary.

And for every defilement by a corpse for which a nazir does not shave, one is not liable if entering the sanctuary.

Rabbi Meir said, it should not be less serious than a sheretz [dead creepy-crawly].

Rabbi Akiba said: I argued in the presence of Rabbi Eliezer that if a nazir shaves on touching or carrying a barley-corn’s bulk of bone, which does not defile a person via a tent, isn't it logical that the nazir should shave on touching or carrying a quarter-log of blood which does defiles defile a person via a tent?

He replied: What is this Akiva! We do not make a kal v'homer argument here.

When I afterwards went and expounded these words before Rabbi Joshua, he said to me, “You spoke well, but thus they ruled the halakhah.”

Or if a person touch any unclean thing, whether it be a carcass of an unclean beast, or a carcass of unclean cattle, or the carcass of unclean creeping things, and if it be hidden from him, so that he be unclean, and guilty:

or if he touch the uncleanness of man, whatever uncleanness it be with which a man shall be defiled, and it be hid from him; and he come to know of it, and be guilty:

or if a person swear, pronouncing with his lips to do evil, or to do good, whatever it be that a man shall pronounce with an oath, and it be hid from him; when he knows of it, then he shall be guilty in one of these.

Two nezirim to whom someone says, “I saw one of you defiled, but I do not know which of you”, bring a sacrifice for defilement and a sacrifice for purity, and say, “If I am unclean, the sacrifices for defilement are mine, and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are yours.”

And they count thirty days and bring sacrifices in purity and say, “If I was the unclean one, the sacrifice for defilement was mine and the sacrifice in purity was yours, and this is my sacrifice in purity. If I was the clean one, the sacrifice in purity was mine, and the sacrifice for defilement was yours, and this is your sacrifice in purity.”

If one of them dies: Rabbi Joshua said he should request that someone from the marketplace take a nazir vow with him, and say: “If I was unclean, you are a nazir immediately, but if I was clean, you are a nazir after thirty days.”

They count thirty days and bring sacrifices for defilement and sacrifices in purity and [the first one] says, “If I am the one who was unclean, the sacrifices for defilement are mine and the sacrifices in purity are yours; if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are [sacrifices offered] in doubt.”

They count thirty days and bring the sacrifice in purity and he says, “If I am the one who was defiled, the sacrifice for defilement was mine and the sacrifice in purity was yours, and this is my sacrifice in purity; if I was the one who was clean, the sacrifice in purity was mine and the sacrifice for defilement was in doubt and this is your sacrifice in purity.”

Ben Zoma said to him: Who will listen to him and take a nazir vow together with him? Rather he must bring a bird as a sin offering and an animal as a burnt offering and say, “If I was defiled, the sin offering is part of my obligation and the burnt offering is a voluntary offering, whereas if I remained clean, the burnt-offering is part of my obligation and the sin offering is in doubt.”

He counts thirty days and bring the sacrifices in purity and say, “If I was defiled, the former burnt offering was a voluntary offering and this is part of my obligation, whereas if I remained clean, the former burnt offering was part of my obligation and this is the voluntary one. And these are the rest of my sacrifices.” Rabbi Yosi said, "Joshua! The result is that he brings his sacrifices half at a time! But the Sages agreed with Ben Zoma.

and on the seventh day the priest shall look on the patch: and, behold, if the patch be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.

And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and be clean: and after that he shall come into the camp, but he shall remain outside his tent seven days.

And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall bathe his clothes, also he shall wash his flesh in water, and he shall be clean.

A nazir who was in doubt whether he had been defiled and in doubt whether he had been a confirmed metzora, may eat consecrated food after 60 days, and drink wine and come into contact with the dead after one 120 days, since shaving for tzaraat overrides not shaving for a nazir only when it is certain, but when it is doubtful it does not override.

And the Lord spoke unto Moses, saying: Speak unto the childrenofIsrael, and say unto them: When a man or woman shall clearly swear the vow of a nazir, to consecrate himself unto the Lord,

The nations do not have nezirut.

Women and slaves have nezirut.

It is more stringent for women than for slaves for he compel his slave and he cannot compel his wife.

It

is more stringent for slaves than for women, for he can annul the vows of his wife and cannot annul the vows of his slaves.

If he annuls his wife’s, it is annulled for ever. If he annuls his slave’s and he becomes free he must complete his nezirut.

When he passes from his presence: Rabbi Meir says: he may not drink. And Rabbi Yose says: he may drink.

What is a "grave of the depths"? Any which nobody remembers.

A nazir shaves and then discovers that he was defiled: if the defilement was certain, it cancels [his previous days] but if it was a "defilement of the depths", it does not cancel.

If before shaving, in either case it cancels it. How so?

If he goes down into a cavern to bathe, and a corpse is found floating at the mouth of the cavern, he is unclean.

If it is found sunk in the floor of the cavern, and he went in merely to cool himself off he remains clean.

But if he went in to purify himself after defilement through contact with the dead he remains unclean, for the assumption concerning an unclean person is that he is unclean and the assumption concerning a clean person is that he is clean, for there is a basis for the matter.

Someone who finds a corpse for the first time, lying normally, removes it together with its soil.

If he found two, he removes them together with their soil.

If he found three, then if the distance between the first and the last is between four to eight amot, this is a graveyard. He checks from that point twenty amot away.

If he found one twenty amot away, he must check another twenty amot onwards, for there is a basis for the matter: if he had found it at the outset he would have removed it and the soil that it occupies.

Normally – and not with his head placed between his thighs. For all of these we suspect that they are non-Jews, for it is not the manner of Jews to bury their dead in such a manner.

Speak unto the children of Israel, and say unto them: When any man hath an issue out of his flesh, his issue is unclean.

Any doubtful affliction is clean at the outset until it is decided as unclean. Once it is decided as unclean, with any matter of doubt it is regarded as unclean.

A zav is examined in seven ways, before it is been decided as unclean: food, drink, carrying things, jumping, sickness, something seen, and thought.

Once uncleanness is established, he is no longer examined: circumstances beyond his control, his doubt, and and his semen are all unclean, for there is a basis for the matter.

If someone strikes his fellow, and they expect him to die and he improved and afterward got worse and died, he is liable.

Rabbi Nehemiah exempts, for there is a basis for the matter.

The only difference between a zav who sees it twice and one who sees it three times is the sacrifice.

When a person experiences one zav discharge, his status is equivalent to that of one who had a seminal emission.

If he experiences two discharges, this is a zav condition. He must count seven clean days and immerse in "living water." He is not, however, obligated to bring a sacrifice.

If he experiences three discharges, he is a zav in the full sense of the term and is obligated to bring a sacrifice. And there is no difference between a zav who experienced two discharges and one who experienced three except the obligation to bring a sacrifice.

All of these matters are part of the tradition from the mouth of our master Moses on Sinai.

Samuel was a nazir, according to the words of Rabbi Nehorai, as it was said, “And a razor [morah] shall not come upon his head” (I Samuel 1:11).

It is said about Samson, “And a razor [morah]” (Judges 13:5) and it was said about Samuel, “And a razor [morah]”.

Just as “morah” in the case of Samson means nazir, so “morah” in the case of Samuel means nazir.

Rabbi Yose said, "Surely morah refers to fear of flesh and blood?

Rabbi Nehorai said to him: But does it not also say, “And Samuel said; ‘How can I go? If Saul will hear it he will kill me’” (I Samuel 16:2). He did have fear of flesh and blood?

So Ḥannah rose up after they had eaten in Shilo, and after they had drunk and Eli the priest sat upon a seat by the gate post of the temple of the Lord.

And her soul was bitter, and she prayed to the Lord and wept.

And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.

For, lo, thou shalt conceive, and bear a son; and no razor shall come upon his head; for the child shall be a Nazir of God from the womb; and he shall begin to save Israel out of the hand of the Philistines.’

(6)

Then the woman came and told her husband, saying, A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome: but I asked him not from where he was, neither did he tell me his name:

We will return to you, Tractate Nazir, and you will return to us; our mind is on you, Tractate Nazir, and your mind is on us; we will not be forgetten by you, Tractate Nazir, and you will not be forgetten by us – not in this world and not in the next world.