Jerusalem Talmud Nazir Chapter 8

שְׁנֵי נְזִירִין שֶׁאָמַר לָהֶן אֶחָד רָאִיתִי אֶחָד מִכֶּם שֶׁנִּיטְמָא וְאֵינִי יוֹדֵעַ אֵי זֶה מִכֶּם מְבִיאִין קָרְבַּן טוּמְאָה וְקָרְבַּן טַהֲרָה וְאוֹמֵר אִם אֲנִי הוּא הַטָּמֵא קָרְבַּן טוּמְאָה שֶׁלִּי וְקָרְבַּן טַהֲרָה שֶׁלָּךְ. וְאִם אֲנִי הוּא הַטָּהוֹר קָרְבַּן טַהֲרָה שֶׁלִּי וְקָרְבַּן טוּמְאָה שֶׁלָּךְ. וְסוֹפְרִין שְׁלֹשִׁים יוֹם וּמְבִיאִין קָרְבַּן טַהֲרָה. וְאוֹמֵר אִם אֲנִי הוּא טָמֵא קָרְבַּן טוּמְאָה שֶׁלִּי וְקָרְבַּן טַהֲרָה שֶׁלָּךְ. וְזֶה קָרְבַּן טַהֲרָתִי. וְאִם אֲנִי הוּא הַטָּהוֹר קָרְבַּן טַהֲרָה שֶׁלִּי וְקָרְבַּן טוּמְאָה שֶׁלָּךְ. וְזֶה קָרְבַּן טַהֲרָתָךְ. מֵת אֶחָד מֵהֶן אָמַר רִבִּי יְהוֹשֻׁעַ יְבַקֵּשׁ אֶחָד מִן הַשּׁוּק וְיִדּוֹר כְּנֶגְדּוֹ נָזִיר וְאוֹמֵר אִם טָמֵא הָיִיתִי הֲרֵי אַתָּה נָזִיר מִיָּד וְאִם טָהוֹר הָיִיתִי הֲרֵי אַתָּה נָזִיר אַחַר שְׁלֹשִׁים יוֹם. וְסוֹפְרִים שֶׁלֹשִׁים יוֹם וּמְבִיאִין קָרְבַּן טוּמְאָה וְקָרְבַּן טַהֲרָה. וְאוֹמֵר אִם אֲנִי הוּא הַטָּמֵא קָרְבַּן טוּמְאָה שֶׁלִּי וְקָרְבַּן טַהֲרָה שֶׁלָּךְ וְאִם אֲנִי הוּא הַטָּהוֹר קָרְבַּן טַהֲרָה שֶׁלִּי וְקָרְבַּן טוּמְאָה בְסָפֵק. וְסוֹפְרִים שְׁלֹשִׁים יוֹם וּמְבִיאִין קָרְבַּן טַהֲרָה. וְאוֹמֵר אִם אֲנִי הוּא טָמֵא קָרְבַּן טוּמְאָה שֶׁלִּי וְקָרְבַּן טַהֲרָה שֶׁלָּךְ וְזֶה קָרְבַּן טַהֲרָתִי וְאִם אֲנִי הוּא טָהוֹר קָרְבַּן טַהֲרָה שֶׁלִּי וְקָרְבַּן טוּמְאָה בְסָפֵק וְזֶה קָרְבַּן טַהֲרָתָךְ. אָמַר לוֹ בֶּן זוֹמָא וּמִי שׁוֹמֵעַ לוֹ שֶׁיִּדּוֹר כְּנֶגְדּוֹ. אֵלָּא מֵבִיא חַטַּאת הָעוֹף וְעוֹלַת בְּהֵמָה וְאוֹמֵר אִם טָמֵא הָיִיתִי הַחַטָּאת מֵחוֹבָתִי וְהָעוֹלָה נְדָבָה. וְאִם טָהוֹר הָיִיתִי הָעוֹלָה מֵחוֹבָתִי וְהַחַטָּאת בְּסָפֵק וְסוֹפֵר שֶׁלֹשִׁים יוֹם וּמֵבִיא קָרְבַּן טוּמְאָה וְקָרְבַּן קָרְבַּן טַהֲרָה. וְאוֹמֵר אִם טָמֵא הָיִיתִי הָעוֹלָה רִאשׁוֹנָה נְדָבָה וְזוֹ חוֹבָה. וְאִם טָהוֹר הָיִיתִי הָעוֹלָה רִאשׁוֹנָה חוֹבָה וְזוֹ נְדָבָה וְזֶה שְׁאָר קָרְבָּנִי. אָמַר רִבִּי יְהוֹשֻׁעַ נִמצָא זֶה מֵבִיא קָרְבְּנוֹתָיו חֲצָיִים. אֲבָל הוֹדוּ חֲכָמִים לְדִבְרֵי בֶן זוֹמָא. שְׁנֵי נְזִירִין שֶׁאָמַר לָהֶן אֶחָד כול׳. וְלֹא סוֹף דָּבָר כְּשֶׁאָמַר לָהֶן אֶחָד. רָאִיתִי אֶת אֶחָד מִכֶּם שֶׁנִּיטְמָא וְאֵינִי יוֹדֵעַ אֵי זֶה מִכֶּם. אֶלָּא אֲפִילוּ אָמַר לָהֶם. רָאִיתִי אֶחָד מִכֶּם שֶׁנָּזַר וְאֵינִי יוֹדֵעַ אֵי זֶה מִכֶּם. שְׁנֵיהֶן נוֹהֲגִין נְזִירוּת עַל פִּיו. בְּשֶׁאֵינָן מַכְחִישִׁין אוֹתוֹ. אֲבָל אִם מַכְחִישִׁין אוֹתוֹ לֹא בְדָא. הָיוּ שְׁנֵיהֶם מַכְחִישִׁין. יָיבֹא כְהָדָא. עֵד אוֹמֵר. נִיטְמָא. וְהוּא אוֹמֵר. לֹא נִיטְמֵאתִי. טָהוֹר. שְׁנַיִם אוֹמְרִים. נִיטְמֵאתָ. וְהוּא אוֹמֵר. לֹא נִיטְמֵאתִי. שְׁנֵיהֶן נֶאֱמָנִין מִמֶּנּוּ. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. הוּא נֶאֱמָן עַל יְדֵי עַצְמוֹ. רַב יְהוּדָה בְשֵׁם רַב. כֵּינִי מַתְנִיתָא. רִבִּי מֵאִיר מְטַמֵּא. רִבִּי יְהוּדָה וַחֲכָמִים מְטָהֲרִין. אָמַר רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. רִבִּי מֵאִיר מְטַמֵּא וְרִבִּי יְהוּדָה מְטָהֵר. מִילֵּיהוֹן דְּרַבָּנִין מְסַיְיעִין לְרִבִּי יוֹחָנָן. דְּאָמַר רִבִּי גּוּרְיוֹן בְּשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. לֹא אָמַר רִבִּי יוּדָה אֶלָּא בְטוּמְאָה יְשָׁנָה. שֶׁיָּכוֹל לוֹמַר. נִטְמֵאתִי וְטִהַרְתִּי. וְתַנֵּי. כֵּן הַדָּבָר עַל אֲכִילַת חֵלֶב. הוּא הַדָּבָר עַל בִּיאַת הַמִּקְדַּשׁ. וְיוֹדוּן לֵיהּ בְּטוּמְאָה. מִפְּנֵי טוּמְאַת נָזִיר. שֶׁאֵין אוֹמְרִים לוֹ. אֵיכָן הוּא קָרְבְּנָךְ שֶׁהֵבֵאתָ. וְיוֹדוּן לֵיהּ בִּתְרוּמָה. עַד כָּאן קַשִּׁי רִבִּי חֲנִינָה. רִבִּי מָנָא שָׁמַע לָהּ מִן דְּבַתְרָהּ. אָמְרוּ לוֹ. אִם יִרְצֶה לוֹמַר. מֵזִיד הָיִיתִי. בְּשִׁפְחָה חֲרוּפָה מָה אִית לָךְ. שׁוֹגֵג חַיָיב מֵזִיד חַיָיב. שֶׁיָּכוֹל לוֹמַר לוֹ. הֵיעַרְתִּי אֲבָל לֹא גָמַרְתִּי. כַּיי דְּאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נֶאֱנַסְתִּי מִפְּנֵי כְשָׁפִים שֶׁעָשָׂת לִי. בִּנְזִירוּת מָה אִית לָךְ. שׁוֹגֵג חַיָיב מֵזִיד חַיָיב אָנוּס חַיָיב. בְּפֶתַע לְרַבּוֹת הַשּׁוֹגֵג. בְּפֶתַע לְרַבּוֹת הַמֵּזִיד. תְּנַאי הָיָה בְלִיבִּי. לִכְשֶׁאֲטַמֵּא תִּיפְקַע נְזִירוּתִי מִמֶּנִּי תָחוּל עָלַי נְזִירוּת אֲחֶרֶת. מִכָּל מָקוֹם לֹא נִתְחַיֵיב בִּנְזִירוּת עַד עַכְשָׁיו. תְּנַיי הָיָה בְלִיבִּי. לִכְשֶׁאֲטַמֵּא תִּפְקַע נְזִירוּתִי מִמֶּנִּי תָחוּל עָלַי נְזִירוּת אֲחֶרֶת. בשביעית מָה אִית לָךְ. שׁוֹגֵג חַיָיב מֵזִיד חַיָיב. תְּנַי בִּדְבָרִים אֵין תְּנַיי בשביעית. וְאַתְיָיא כֵּיי דָמַר רִבִּי בָּא רַב יְהוּדָה. בְּשׁוֹגֵג בְּקָרְבְּנָהּ וּבְמֵזִיד בְּקָרְבְּנָהּ. אֲבָל אִם אָמַר. סָבוּר הָיִיתִי שֶׁאֵין זוֹ שְׁבוּעָה. פָּטוּר. הָא כָּל אִילֵּין מִילַּיָיא לֹא מָצֵי תְנֵָייהּ. וָכָא מָצֵי תְנָיֵיהּ. מַה דְרִבִּי יוֹסֵי אָמַר. פְּלוֹנִי אָכַל חֵלֶב וְהִתְרֵיתִי בוֹ. אֵינוֹ לוֹקֶה. אָמַר לוֹ אֶחָד. נָזִיר. וְהָיָה נוֹהֵג בִּנְזִירוּת עַל פִּיו. וְשָׁתָה יַיִן וְנִיטְמָא לַמֵּתִים וְהִתְרוּ בוֹ שְׁנַיִם לוֹקֶה. עִיקָּר עֵידוּתוֹ לֹא בְעֵד אֶחָד הוּא. מַה דְרִבִּי מָנָא אָמַר. פְּלֹנִית כֹּהֶנֶת וְזִינָת וּבָא עָלֶיהָ בַּעֲלָהּ כֹּהֵן וְהִתְרֵיתִי בוֹ. אֵינוֹ לוֹקֶה. נִסְתְּרָה בִפְנֵי שְׁנַיִם. אָמַר אֶחָד מֵהֶם. אֲנִי רְאִיתִיהָ שֶׁנִּיטְמֵאת. וּבָא עָלֶיהָ בַעֲלָהּ. וְהִתְרוּ בוֹ שְׁנַיִם לוֹקֶה. וְעִיקָּר עֵדוּתוֹ לֹא בְעֵד אֶחָד. וּמְבִיאִין קָרְבַּן טוּמְאָה וְקָרְבַּן טַהֲרָה. הָדָא בְּעוֹמֵד בְּסוֹף שְׁלשִׁים. אֲבָל בְּעוֹמֵד בְּתוֹךְ שְׁלשִׁים מַמֲתִּינִין לוֹ עַד שְׁלשִׁים. בְּשֶׁהָיָה זֶה נְזִיר שְׁלשִׁים וְזֶה נְזִיר שְׁלשִׁים. אֲבָל אִם הָיָה זֶה נְזִיר שְׁלשִׁים וְזֶה נְזִיר מֵאָה מַמְתִּינִין לוֹ עַד מֵאָה. רִבִּי יַעֲקֹב דְּרוֹמָיָא בְּעָא קוֹמֵי רִבִּי יוֹסֵי. נִיטְמָא בְאוֹתָן הַיָּמִים מָה הֵן. אָמַר לוֹ. כְּמִי שֶׁחֲבֵירוֹ מְבַקֵּשׁ לוֹ מֵאֶחָד מִן הַשּׁוּק. שָׁתָה יַיִן בְּתוֹךְ ל̇ יוֹם הָרִאשׁוֹנִים אֵינוֹ לוֹקֶה. בְּתוֹךְ ל̇ יוֹם הָאַחֲרוֹנִים לוֹקֶה. הַבָּא מִן הַשּׁוּק אֵינוֹ לוֹקֶה לֹא עַל הַשְּׁנִיִים וְלֹא עַל הָאַחֲרוֹנִים. עַד כְּדוֹן בְּשֶׁהִתְרוּ בוֹ עַל זֶה בִּפְנֵי עַצְמוֹ וְעַל זֶה בִּפְנֵי עַצְמוֹ. הִתְרוּ בוֹ עַל שְׁנֵיהֶן כְּאֶחָד. פְּלוּגְתָא דְּרִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דְּאִיתְפַּלְּגוֹן בִּשְׁנֵי יָמִים טוֹבִים שֶׁלַּגָּלִיּוֹת. רִבִּי יוֹחָנָן אָמַר. מְקַבְּלִין הַתְרָיָיה עַל סָפֵק. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין מְקַבְּלִין הַתְרָיָיה עַל סָפֵק. נָזַרְתִּי וְאֵינִי יוֹדֵעַ מַה נָזַרְתִּי אִם לְעַכְשָׁיו אִם לְאַחַר זְמָן. אָמְרוּ לוֹ. זוֹ לְעַכְשָׁיו וְזוֹ לְאַחַר זְמָן. שָׁתָה יַיִן בְּתוֹךְ ל̇ יָמִים הָרִאשׁוֹנִים לוֹקֶה. בְּתוֹךְ ל̇ הָאַחֲרוֹנִים אֵינוֹ לוֹקֶה. וְחָשׁ לוֹמַר שֶׁמָּא הָרִאשׁוֹנִים בְּתוֹךְ נְזִירוּתוֹ וְהָאַחֲרוֹנִים לְאַחַר נְזִירוּתוֹ. כָּל יְמֵי נִזְרוֹ. לַעֲשׂוֹת יָמִים שֶׁלְּאַחַר מְלֹאת כִּבְתוֹךְ מְלֹאת לְיַיִן לְטוּמְאָה וּלְתִגְלַחַת. וְיָבִיא קָרְבְּנוֹתָיו חֶצְיָים. שֶׁלֹּא תִנְעוֹל תְּשׁוּבָה מִבֵּית הַוַועַד. צִיבּוּר שֶׁנִּיטְמָא בִּסְפֵק רְשׁוּת הַיָּחִיד בַּפֶּסַח. רִבִּי הוֹשַׁעְיָה אָמַר. יִדְחֶה לַפֶּסַח שֵׁינִי. רִבִּי יוֹחָנָן אָמַר. מְשַׁלְּחִין אוֹתוֹ דֶּרֶךְ רְחוֹקָה. וְאַתְיָיא כַּיי דְאָמַר רִבִּי יוֹחָנָן. נִּיטְמָא טוּמְאַת הַתְּהוֹם מְשַׁלְּחִין אוֹתוֹ דֶּרֶךְ רְחוֹקָה. נָזִיר שֶׁנִּיטְמָא בִּסְפֵק רְשׁוּת הַיָּחִיד בַּפֶּסַח. רִבִּי יוֹחָנָן אָמַר. יֵעָשֶׂה כִסְפֵיקָן. וְרִבִּי הוֹשַׁעְיָה אָמַר. יֵעָשֶׂה בְטוּמְאָה. אַף רִבִּי הוֹשַׁעְיָה רַבָּה מוֹדֵי שֶׁיַּעֲשׂוּ בִּסְפֵיקָן. לֹא אָמַר רִבִּי הוֹשַׁעְיָה אָלָּא לְחוּמָרִין. רִבִּי יוֹחָנָן אָמַר בְּשֵׁם רִבִּי בְּנָיָיה. יִשְׂרָאֵל עָרֵל מַזִּין עָלָיו. שֶׁכֵּן מָצִינוּ שֶׁקִּיבְּלוּ אֲבֹתֵינוּ בַּמִּדְבָּר הַזָּיַית עֲרֵלִים. אָמַר רַב חִסְדָּא. אַתְיָיא כְּמָאן דְּאָמַר. בְּי̇א̇ מָלוּ. בְּרַם כְּמָאן דְּאָמַר. בָּעֲשִׂירִי מָלוּ. לֹא מָנוּ הַזָּיַית עֲרֵילִים. אָמַר רִבִּי אָבִין. מִכָּל מָקוֹם לֹא מָנוּ הַזָּיַית עֲרֵילִים. רִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי חֲנִינָה. מַעֲשֶׂה בְּכֹהֵן עָרֵל שֶׁהוּזָּה וְהוּכְשְׁרוּ הַזָּיוֹתָיו. תַּנֵּי. רִבִּי אֱלִיעֶזֶר בֵּן יַעֲקֹב אוֹמֵר. אִיסְטְרָטִיּוֹת וְשׁוֹמְרֵי צִירִים הָיוּ בִירוּשָׁלַיִם וְטָבְלוּ וְאָכְלוּ פִּסְחֵיהֶם לָעֶרֶב.

MISHNAH: If a person said to two nezirim : I saw one of you becoming impure but I do not know which one of you it was, they bring they shave and bring the sacrifices in common. one sacrifice of impurity and one of purity. One of them says, if I am impure, the sacrifice of impurity is mine and that of purity is yours; otherwise the sacrifice of purity is mine and that of impurity is yours. Then they count another thirty days. and bring one sacrifice of purity; ( Mishnah 2 ) one of them says, if I was impure, the sacrifice of impurity was mine and that of purity was yours, hence this is my sacrifice of purity; otherwise the sacrifice of purity was mine and that of impurity was yours, hence this is your sacrifice of purity. If one of them died since, not knowing which sacrifice to bring, he can bring neither. , Rebbi Joshua said, he should seek out a person from the general public who would make a vow of nazir corresponding to his needs and say: If I was impure, you are a nazir immediately, but if I was pure, you are a nazir after 30 days. They count 30 days and bring one sacrifice of impurity and one of purity (Mishnah 3) and he says: If I am impure, the sacrifice of impurity is mine and that of purity is yours; otherwise the sacrifice of purity is mine and that of impurity is questionable 7:6 ). . Then they count another thirty days, bring one sacrifice of purity ( Mishnah 4 ) and he says: If I was impure, the sacrifice of impurity was mine and that of purity was yours, hence this is my sacrifice of purity; otherwise the sacrifice of purity was mine and that of impurity was questionable; hence this is your sacrifice of purity. Ben Zoma said to him, who would accommodate him to make a vow of nazir corresponding to his needs? But he brings a bird as purification offering and an animal as elevation offering and says: If I was impure, the purification offering is for my obligation. and the elevation offering is voluntary, only the elevation offering can be voluntary. . But if I was pure, the elevation offering is for my obligation and the purification offering is questionable. Then he counts 30 days and brings one sacrifice (of impurity and one) of purity (Mishnah 5) and says: If I was impure, the first elevation offering was voluntary and the one now is for my obligation. But if I was pure, the first elevation offering was for my obligation and now I am bringing the remainder of my sacrifices. Rebbi Joshua said, then it turns out that he brings his sacrifices piecemeal 6:14 ) calls all three sacrifices together “his sacrifice” in the singular, meaning that they have to be offered together. ! But the Sages accepted the words of Ben Zoma. HALAKHAH: “If a person said to two nezirim ,” etc. Not only if he said to one of them, “I saw one of you becoming impure but I do not know which one of you it was,. ” but even if he said, “I saw one of you vowing to be a nazir but I do not know which one of you it was,” both of them have to follow the rules of nazir because of his testimony. If they do not contradict him. But if they contradict him, this does not apply. If both of them contradict, it parallels the following: “If one witness says, he became impure, but he says, I did not become impure, he is pure. If two witnesses say, he became impure, but he says, I did not become impure, the two are believed more than he is, the words of Rebbi Meïr. But the Sages say, everybody is believed about himself. 5:9 . ” Rav Jehudah in the name of Rav: So is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah and the Sages declare pure. Rebbi Joḥanan said, so is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah declares pure. The rabbis’ words support Rebbi Joḥanan, since Rebbi Gurion said in the name of Rebbi Yose ben Ḥanina: Rebbi Jehudah said this only about an old impurity, for he can say to them, I had been impure but I purified myself. , and we have stated: The same holds for eating suet; the same holds for entering the Sanctuary 12a ). (Talmudic law does not accept confessions since testimony of relatives is excluded and “everybody is related to himself.” Therefore, the person asserting that he intentionally committed the sin attributed to him by a single witness, cannot be prosecuted.) . Should they not accept his position for impurity? Because of the impurity of a nazir brings a sacrifice for becoming impure by the impurity of the dead whether incurred willingly or involuntarily. The sacrifice is a public act; he cannot claim to have purified himself in private. , could they not say, where is the sacrifice which you brought? Then should they not accept his position for heave 7:1). ? So far the questions of Rebbi Ḥanina. Rebbi Mana understood it from the following 3:1 . : “They told him, if he wishes, he says that he did it intentionally.” What can he say for an assigned slave girl 19:20–22 , the case of a man sleeping with a slave girl assigned as a future wife to another free man. As long as the girl is not totally freed, she cannot marry the man to whom she is assigned. Therefore, her relations with another man are not adultery. A reparation offering is required from the man. This is one of the few cases in which a sacrifice is possible for deliberate sin. ? In error, he is obligated; intentionally, he is obligated! He can tell him, I touched her but did not finish. 20 ). If he took the slave girl to bed but stopped before there was an ejaculation, no sacrifice is due. , or as Rebbi Simeon ben Laqish said, I was forced to it by the spell she put on me. For a nazir what can you say? In error, he is obligated; intentionally, he is obligated; forced, he is obligated! “Suddenly”, to include in error, “suddenly”, to include intentionally must bring his sacrifices even if forced. The reference is to Num. 6:9 . In all other sources, Sifry Num. 28 [= Num. rabba 10(31)], Babli Keritut 9a , the inference is from the double expression “if a person should die near him suddenly , unexpectedly … ” “Suddenly” is taken to refer to accidental impurity, “unexpectedly” to outside force ( Sifry ) or outside force and intention (Babli). . “There was a condition in my mind that if I should become impure, my nezirut should burst away from me and a new nezirut would fall on me”; in any case he was not obligated to be a nazir until now could have been formulated in a way that eliminates the possibility of a sacrifice for impurity, the testimony of the witnesses can be explained away. . (“There was a condition in my mind that if I should become impure, my nezirut should burst away from me and a new nezirut would fall on me”; in any case he was not obligated to be a nazir until now.) What do you have in case of an oath 5:1 , 4 ). How can he be believed if he denies the accusation? ? In error, he is obligated; intentionally, he is obligated 2:2 . ! A condition may apply to words; there is no condition for oaths! It follows what Rebbi Abba said, Rav Jehudah: For error, its sacrifice, for intention, its sacrifice. But if he said, I thought that this was no oath, he is free. Therefore, all these subjects cannot be stated, but the following can be stated. 6:2, Notes 34–42 . The readings from the Leiden ms. in Soṭah are noted ל , those from a Genizah text ג . The sentence which really refers to the discussion here is missing in the text; the scribe omitted from the first אמר לו אחד to the next occurrence; cf. Soṭah p. 252. From what Rebbi Yose said, “X ate suet, and they warned him,” he is not whipped. If one person said to him, you are a nazir , and based on this testimony he behaved like a nazir , when then he drank wine or became impure in the impurity of the dead, if two warned him, he is whipped. Is not the main testimony given by a single witness? From what Rebbi Mana said, “X is the wife of a Cohen and whored; her husband, a Cohen, then had relations with her but I had warned him;” he is [not] whipped. If she went to a secluded place in the presence of two, and one said, I saw her that she became impure; when her husband, the Cohen, had relations with her but two had warned him, he is whipped. Is not the main testimony given by a single witness? “They bring one sacrifice of impurity and one of purity.” That is, if they are at the end of thirty days bring the sacrifices. This impression is rectified here; the first set of sacrifices is due only if both have satisfied the terms of their original vows. . But if one is in the middle of thirty days, one has to wait till the end of thirty days. If both of them were nezirim for thirty days. But if one was a nazir for thirty and the other a nazir for 100, one has to wait for 100. Rebbi Jacob the Southerner asked before Rebbi Yose: If one of them became impure during these days, what is the rule? He said to him, like one who has to seek out a person from the general public who is not impure without a doubt observes the rules (either following R. Yose or Ben Zoma) for a person possibly impure whose companion nazir has died ( Mishnaiot 2–4 ). . If he drank wine within the first 30 days, he is (not) whipped; within the last 30 days, he is [] whipped died, the other certainly has to finish the period of his vow and then has to start a second period because he might have been impure and the nezirut of part of his first period might have been invalid. Since the first period was in fulfillment of his vow of nazir , any transgression is prosecutable. But since he keeps the second period only because of a doubt, even if there are two witnesses both to his vow of nazir and to his drinking wine, a prosecutor could not prove that a crime certainly had been commited. Nobody can be found guilty by a human court if the crime was not proven. . The one coming from the general population cannot be whipped, either for the (second) or the last period in both periods is conditional, the certainty of his crime is not provable. . So far, if he was warned separately for each period 8:1, Note 9 . . If they warned him for both together are in fulfillment of his vow, even if it is not known which period counts in biblical law. If the nazir was warned for both during his first period after it was determined that he had to keep a second period, and he drank wine during both periods, the fact of the crime has been established. (The separate problem, that the accused might have forgotten the warning if it preceded the action by a long time, is not considered here.) this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish who disagreed about the two days of holiday in the diaspora 3:10 21c 1. 24; Babli Beṣah 4b ).] . Rebbi Joḥanan said, one accepts warning in case of a doubt; Rebbi Simeon ben Laqish said, one does not accept warning in case of a doubt 11:7 (Note 171 ), Pesaḥim 5:4 (32s 1. 5); Babli Makkot 16a . . “I made a vow of nazir but I forgot whether it was for now or for a later date but does not remember whether it was to begin immediately or after 30 days. Then he has to keep 60 days and bring one set of sacrifices after 60 days. .” They told him, this [warning] is for now, and that for the later date. If he drank wine within the first 30 days, he is [] whipped; within the last 30 days, he is (not) whipped. Should one not say that the first days may be within the period of his vow, the later ones are after the period of his vow? “All days of his status as nazir , 6:4 . As spelled out in v. 20 , the nazir is forbidden to drink wine until he has brought his sacrifices. Since he did not bring sacrifices after the first 30 days, during the second 30 days he certainly is guilty, either because of his vow of the second 30 days or as an extension of his vow of the first 30 days for which the sacrifice was not yet offered. ” to make the days after he finished his term like the days before he finished his term with respect to wine, impurity, and shaving. Why can he not bring his sacrifices one by one? Not to preclude answers in the house of study. 8:8 , the present paragraph also must be parallel Pesaḥim 8:8 (36b 1. 43 ff.) But the text there is quite different from the text here; they are not versions of a common original. In the text, the words “the community” and “a (single) person” have switched places. In Pesaḥim , different questions are asked, and the comparison is between “the community” and “a nazir ”, which would make better sense here. (The community) [A person] who became impure by a doubt relating to a private domain 1:2, Note 88 ). The rule becomes ineffective if the doubt arises in a domain whose status is in doubt. on Passover sacrifice has to be slaughtered in the afternoon. . Rebbi Hoshaia said, he should be pushed to the Second Passover 9:9–14 ). R. Hoshaia treats him as certainly impure; he can stay near the Temple precinct and nevertheless celebrate the “Second Passover”. . Rebbi Joḥanan said, one sends him on a far journey. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the abyss, this is called “the impurity of a broken field” (cf. Mishnah 7:3, Note 138); it applies to all impurities rabbinic in character. If the person incurs the impurity during the 14th of Nisan, he cannot offer the First Passover because he becomes pure after immersion in a miqweh only at sundown. He cannot offer the Second Passover because he was not biblically impure on the 14th of Nisan. He has to leave Jerusalem to be sufficiently “far away” in the afternoon of the 14th of Nisan. , one sends him on a far journey. (A nazir ) [The community] who became impure by a doubt relating to a private domain on Passover 7:4 , 6 ). . Rebbi Joḥanan said, it should be presented in their doubt; Rebbi Hoshaia said, it should be made in impurity. The great Rebbi Hoshaia also agrees that it should be presented in their doubt; what Rebbi Hoshaia said referrred only to restrictions. 8:8 (36b, 1. 55ff.) It belongs there and has no direct connections with the topics discussed here. A parallel discussion is in the Babli, Yebamot 71b . Rebbi Joḥanan in the name of Rebbi Benaiah: One sprinkles on an uncircumcised Jew 19 ). The uncircumcised is barred from the Passover sacrifice ( Ex . 12:48 ). It is asserted that the uncircumcised can purify himself from the impurity and, being circumcised later, participate in the Passover celebration. , for we find that our forefathers in the desert. 4:19 ). They were then circumcised ( Jos . 5:2–8 ) and celebrated Passover on the 14 ( Jos . 5:10 ). received sprinkling when uncircumcised. Rav Ḥisda said, following him who said that they circumcised on the eleventh. But for him who said that they circumcised on the tenth, they did not count sprinkling when uncircumcised. Rebbi Abin said, did they not have to count for sprinkling when uncircumcised in any case 68 . cit ., by Mar Zuṭra, there is rejected by Rav Ashi. ? Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that an uncircumcised Cohen was sprinkled: “he sprinkled” (active verb form). and the sprinklings were declared valid. It was stated: Rebbi Eliezer ben Jacob says, there were soldiers and gate keepers in Jerusalem who immersed themselves and ate their Passover sacrifices in the evening and participated in Passover, not needing cleansing by sprinkling following the House of Shammai ( Mishnah Pesaḥim 8:8 ). .

נָזִיר שֶׁהָיָה טָמֵא בְּסָפֵק וּמוּחְלָט בְּסָפֵק אוֹכֵל בַּקֳדָשִׁים אַחַר שִׁשִׁים יוֹם. וְשׁוֹתֶה בַּיַּיִן וּמִיטַּמֵּא לַמֵּתִים אַחַר מֵאָה וְעֶשְׂרִים יוֹם שֶׁתִּגְלַחַת הַנֶּגַע דּוֹחָה תִגְלַחַת הַנָּזִיר בִּזְמַן שֶׁהִיא וַדַּאי אֲבָל בִּזְמַן שֶׁהִיא סָפֵק אֵינָהּ דּוֹחָה. אֵי זֶהוּ מוּחְלָט מִסָּפֵק. שְׁנַיִם שֶׁבָּאוּ אֶצְלוֹ וְהֶחֱלִיט אֶת אֶחָד מֵהֶן וְלֹא הִסְפִּיק לְהַחֲלִיט אֶת הַשֵּׁינִי עַד שֶׁנֶּחְלְפוּ לוֹ. זֶהוּ מוּחְלָט בְּסָפֵק. הָדָא הִיא דְתַנֵּי רִבִּי חִיָיה. סָפֵק נָזִיר טָמֵא סָפֵק נָזִיר טָהוֹר אֲבָל נָזִיר וַדַּאי הָיָה. סָפֵק מְצוֹרָע טָמֵא סָפֵק מְצוֹרָע טָהוֹר אֲבָל מְצוֹרָע וַדַּאי הָיָה. אוֹכֵל בַּקֳּדָשִׁים אַחַר ס̇ יוֹם. וְשׁוֹתֶה יַיִן וּמִיטַּמֵּא לַמֵּתִים לְאַחַר ק̇כ̇ יָמִים. כֵּיצַד. אָמְרוּ לוֹ. נָזִיר טָמֵא אַתָּה. צֵא וּמְנֵה שִׁבְעָה וְהִזָּה וְשִׁנָּה וְגִילַּח וְהֵבִיא. מָנָה שִׁבְעָה וְרָצָה לְגַלֵּחַ. אָמְרוּ לוֹ. נָזִיר טָמֵא. צֵא וּמְנֵה שִׁבְעָה וְהַשְׁלִימָן לִשְׁלֹשִׁים. מָנָה שְׁלֹשִׁים וְרָצָה לְגַלֵּחַ. אָמְרוּ לוֹ. נָזִיר טָהוֹר אַתָּה. וְאֵין נָזִיר טָהוֹר מְגַלֵּחַ עַל מִינֵי דָמִים. הֲרֵי זֶה מֵבִיא עוֹלָה וּמְגַלֵּחַ עָלֶיהָ. חַטָּאת הָעוֹף וּמַתְנֶה עָלֶיהָ. וְאוֹמֵר. אִם טָמֵא הָיִיתִי. הַחַטָּאת מֵחוֹבָתִי וְהָעוֹלָה נְדָבָה. אִם טָהוֹר. הָעוֹלָה מֵחוֹבָתִי וְהַחַטָּאת סָפֵק. מְגַלֵּחַ אֶת רֹאשׁוֹ וְאֶת זְקָנָיו וְאֶת גַּבּוֹת עֵינָיו כְּדֶרֶךְ שֶׁמְצוֹרָע מְגַלֵּחַ. כֵּיצַד עוֹשִׂין לוֹ לְהַחֲמִיר. מֵבִיא שְׁתֵּי צִיפּוֹרֵי דְּרוֹר. שׁוֹחֵט אֶחָד מֵהֶן עַל כְּלִי חֶרֶשׂ עַל מַיִם חַיִים. חוֹפֵר וְקוֹבְרָהּ בְּפָנָיו וָאֲסוּרָה בַהֲנָיָיה. וְגִילַּח רֹאשׁוֹ וּזְקָנוֹ וְגַבּוֹת עֵינָיו כְּדֶרֶךְ שֶׁמְצוֹרָעִין מְגַלְּחִין אוֹתָהּ. וּמוֹנִין שְׁלֹשִׁים יוֹם וּמֵבִיא עוֹלַת בְּהֵמָה אֲחֶרֶת וּמַתְנֶה עָלֶיהָ וְאוֹמֵר. אִם טָמֵא הָיִיתִי הָעוֹלָה הָרִאשׁוֹנָה נְדָבָה אוֹ חוֹבָה וְהַחַטָּאת מֵחוֹבָתִי. וְאִם טָהוֹר הָיִיתִי הָעוֹלָה הָרִאשׁוֹנָה חוֹבָה אוֹ נְדָבָה וְהַחַטָּאת סָפֵק. מְגַלֵּחַ רֹאשׁוֹ וּזְקָנוֹ וְגַבּוֹת עֵינָיו כְּדֶרֶךְ שֶׁמְצוֹרָע מְגַלֵּחַ. רִבִּי שִׁמְעוֹן אוֹמֵר. לְמָחֳרָת הוּא מֵבִיא אֲשָׁמוֹ וְלוֹג שֶׁמֶן עַל גַּבָּיו וּמַתְנֶה עָלֶיהָ וְאוֹמֵר. אִם טָמֵא הָיִיתִי הֲרֵי הִיא חוֹבָתִי וְאִם לָאו הֲרֵי הוּא סְפֵיקִי. וְיִשְׁחוֹט בַּצָּפוֹן וְטָעוּן מַתַּן בְּהוֹנוֹת וְנֶאֱכַל לְזִכְרֵי כְהוּנָּה בְּכָל מָקוֹם לְיוֹם וָלַיְלָה עַד חַצּוֹת. אֲבָל חֲכָמִים הוֹדוּ לְרִבִּי שִׁמְעוֹן שֶׁהוּא מֵבִיא אֶת הַקֳּדָשִׁים לְבֵית הַפְּסוּל. הָבִיא חַטָּאת בְּהֵמָה אֵינוֹ יָכוֹל שֶׁאֵין לוֹ חַטָּאת בְּהֵמָה. חַטָּאת הָעוֹף אֵינוֹ יָכוֹל שֶׁהֲרֵי עָשִׁיר שֶׁהֵבִיא קָרְבָּן עָנִי לֹא יָצָא. כֵּיצַד יַעֲשֶׂה. יִכְתּוֹב נְכָסָיו לְאַחֵר וְיָבִיא קָרְבָּן עָנִי. נִמְצָא עָשִׁיר מֵבִיא חַטָּאת עוֹף. וּמַתְנֶה עָלֶיהָ וְאוֹמֵר. אִם טָמֵא הָיִיתִי הֲרֵי זֶה חוֹבָתִי. וְאִם לָאו הֲרֵי הוּא סָפֵק. אוֹכֵל בַּקֳּדָשִׁים מִיָּד. לִשְׁתּוֹת יַיִן וְלִיטַּמֵּא לַמֵּתִים אֵינוֹ יָכוֹל. שֶׁאֵין נְזִירוּתוֹ עוֹלָה לוֹ מִתּוֹךְ צָרְעָתוֹ. מוֹנֶה שְׁלֹשִׁים יוֹם וּמֵבִיא קָרְבְּנוֹתָיו שְׁלֵמִין וּמַתְנֶה עֲלֵיהֶן וְאוֹמֵר. אִם טָמֵא הָיִיתִי הָעוֹלָה הָרִאשֹׁנָה חוֹבָה וְזוֹ נְדָבָה. וְאִם טָהוֹר הָיִיתִי הָעוֹלָה הָרִאשׁוֹנָה נְדָבָה וְזוֹ חוֹבָה. וְהַחַטָּאת סָפֵק. וּמְגַלֵּחַ רֹאשׁוֹ וּזְקָנוֹ וְגַבּוֹת עֵינָיו כול׳. כֵּיצַד עוֹשִׂין לוֹ כְּדִבְרֵי בֶּן זוֹמָא. הֲרֵי זֶה מֵבִיא עוֹלַת בְּהֵמָה וּמְגַלֵּחַ עָלֶיהָ חַטָּאת הָעוֹף וּמַתְנֶה עָלֶיהָ וְאוֹמֵר. אִם טָמֵא הָיִיתִי הַחַטָּאת מֵחוֹבָתִי וְהָעוֹלָה נְדָבָה. אִם טָהוֹר הָיִיתִי הָעוֹלָה מֵחוֹבָתִי וְחַטָּאת סָפֵק. מְגַלֵּחַ עָלֵיהָ רֹאשׁוֹ וּזְקָנוֹ וְגַבּוֹת עֵינָיו כול׳. שׁוֹתֶה יַיִן וּמִיטַּמֵּא לַמֵּתִים מִיַּד. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁנָּזַר מִתּוֹךְ יְמֵי נְזִירוּתוֹ. אֲבָל אִם נָזַר מִתּוֹךְ יְמֵי צָרְעָתוֹ אוֹכֵל בַּקֳּדָשִׁים אֲפִילוּ לְאַחַר שְׁתֵּי שָׁנִים. שׁוֹתֶה בַּיַּיִן וּמִיטַּמֵּא אַחַר ד̇ שָׁנִים. אָמַר רִבִּי יוֹחָנָן. זוֹ דִּבְרֵי בֶּן זוֹמָא. אֲבָל דִּבְרֵי חֲכָמִים. לְעוֹלָם הוּא בַחֲלִיטוֹ עַד שֶׁיָּנִיף הָאָשָׁם. רִבִּי יִרְמְיָה בָּעֵי. שֶׁיָּנִיף האדם יְהֵא זֶה בַחֲלִיטוֹ. אָמַר לֵיהּ רִבִּי יוֹסֵי. לָמָּה לֹא. מָצִינוּ כַּמָּה אֲשָׁמוֹת דּוֹחִין מִפְּנֵי סְפֵיקוֹת. דְּתַנִּינָן תַּמָּן. אָשָׁם שֶׁנִּתְעָרֵב בִּשְׁלָמִים. רִבִּי שִׁמְעוֹן אוֹמֵר. שְׁנֵיהֶם יִשָּׁחֵטוּ בַצָּפוֹן וְיֵאָכְלוּ כַּחוֹמֶר שֶׁבָּהֶן. אָמְרוּ לוֹ. אֵין מֵבִיאִין קֳדָשִׁים לְבֵית הַפְּסוּל. רִבִּי יַעֲקֹב דְּרוֹמִיָא בְּעָא קוֹמֵי רִבִּי יוֹסֵי. וְיַעֲשׂוּ לוֹ תַקָּנָה לְיֵינוֹ. אָמַר לֵיהּ. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד. הָרָאוּי לָבוֹא אֶל פֶּתַח אֹהֶל מוֹעֵד. יָצָא זֶה שֶׁאֵינוֹ רָאוּי לָבוֹא אֶל אֹהֶל מוֹעֵד. שְׂעָרוֹ מָהוּ. רִבִּי יַעֲקֹב בַּר אָחָא. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. שְׂעָרוֹ אָסוּר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. שְׂעָרוֹ מוּתָּר. רִבִּי זְעִירָה בָּעֵי. בִּמְצוֹרָע שֶׁנָּזַר פְּלִיגִין. אוֹ בְנָזִיר שֶׁנִּצְטָרֵעַ פְּלִיגִין. אִין תֵּימַר. בִּמְצוֹרָע שֶׁנָּזַר פְּלִיגִין. הָא בְנָזִיר שֶׁנִּצְטָרֵעַ דִּבְרֵי הַכֹּל הוּא אָסוּר. אִין תֵּימַר. בְּנָזִיר שֶׁנִּצְטָרֵעַ פְּלִיגִין. הָא בִמְצוֹרָע שֶׁנָּזַר דִּבְרֵי הַכֹּל מוּתָּר. רִבִּי יִרְמְיָה פְּשִׁיטָא לֵיהּ בִּמְצוֹרָע שֶׁנָּזַר פְּלִיגִין. הָא בְנָזִיר שֶׁנִּצְטָרֵעַ דִּבְרֵי הַכֹּל מוּתָּר. תִּגְלַחַת מִצְוָה מָהוּ שֶׁתִּדְחֶה לְתִגְלַחַת הָרְשׁוּת. נִישְׁמְעִינָהּ מִן הָדָא. וּמְגַלֵּחַ רֹאשׁוֹ וּזְקָנוֹ וְגַבּוֹת עֵינָיו כְּדֶרֶךְ שֶׁמְצוֹרָעִין מְגַלְּחִין. וְחָשׁ לוֹמַר. שֶׁמָּא תִּגְלַחַת מִצְוָה הָיְיתָ. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוּדָן. מַתְנִיתָא אָמְרָה כֵן. שְׁרִבִּי שִׁמְעוֹן אוֹמֵר. כֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִין הוּתַּר הַנָּזִיר לִשְׁתּוֹת יַיִן וְלִיטַּמֵּא לַמֵּתִים. וְאֵינוֹ אָסוּר אֶלָּא מִשּׁוּם בַּל תַּשְׁחִת. שְׁמוּאֵל בַּר אַבָּא אָמַר. תִּיפְתָּר בְּסָרִיס. וְהָא תַנִּינָן זָקָן. אִית לָךְ מֵימַר סָרִיס. לֵית לָךְ אֶלָּא כִּדְאָמַר רִבִּי יַעֲקֹב בְּשֵׁם רִבִּי יוֹחָנָן. נְטָלָן מִלְּמַטָּן לְמַעֲלָן אָסוּר. רִבִּי יוֹסֵי בַּר אָבִין אָמַר. לֹא שַׁנְיָיא. הִיא לְמַטָּן לְמַעֲלָן הִיא לְמַעֲלָה לְמַטָּן. טָמֵא בְסָפֵק מוּחְלָט וַדַּאי אוֹכֵל קֳדָשִׁים לְאַחַר שִׁשִּׁים יוֹם וְשׁוֹתֶה יַיִן וּמִיטַּמֵּא לַמֵּתִים לְאַחַר מֵאָה וְעֶשְׂרִים יוֹם. טָמֵא וַודַּאי מוּחְלָט בְּסָפֵק אוֹכֵל בַּקֳּדָשִׁים לְאַחַר עֶשְׂרִים יוֹם וְשׁוֹתֶה יַיִן וּמִיטַּמֵּא לַמֵּתִים לְאַחַר מ̇דׄ יוֹם. טָמֵא וַדַּאי מוּחְלָט וַדַּאי אוֹכֵל בַּקֳּדָשִׁים לְאַחַר שְׁמוֹנַת יָמִים שׁוֹתֶה בַּיַּיִן וּמִיטַּמֵּא לַמֵּתִים אַחַר מ̇דׄ יוֹם. אָמַר רִבִּי אַבָּמָרִי אַחוֹי דְרִבִּי יוֹסֵי. זֹאת אוֹמֶרֶת שֶׁהַתַּעַר סוֹתֵר בְּנָזִיר טָמֵא שִׁבְעָה.

MISHNAH: A nazir who was doubtfully impure and doubtfully definitely [suffering from skin disease] vow but is not sure whether or not he became impure from the impurity of the dead in his period of nezirut . Also, he was recently healed from skin disease. The sufferer from skin disease is called “definitively suffering from the disease” only if the conditions for impurity apply and he was declared impure by a Cohen ( Lev . 13:8 , 11 , 20 , 22 , 25 , 27 , 30 , 44 ). A definitively suffering person has to be cleansed by the ritual of Lev . 14:1–32 which includes repeated shavings of all his hair. In the case treated in the Mishnah, the person was in a group where one was declared definitively affected, but the Cohen does not remember whom in particular he declared impure. may eat sacrificial meat after 60 days for whom it is forbidden to shave for a possible impurity of skin disease, as explained at the end of the Mishnah. He then should count seven days and shave a second time, but he cannot do that since he might have been impure and the shaving was not for his skin disease but for his impurity. Therefore, he can shave a second time and finish his purification from skin disease after an additional nazir period of 30 days; then he is able to partake of sacrificial meat. and drink wine and become impure by the dead after 120 days ( Halakhah 7:3 ), which he has to keep for another 30 days. He cannot drink wine after 90 days since he might have been both definitively sick and impure from the impurity of the dead; his three shavings take care of the impurities both of skin disease and of the impure nazir ; he has satisfied his obligations after 120 days and four shavings. The details of the required procedures and sacrifices are explained in the Halakhah. , since the shaving for skin disease supersedes the shaving of the nazir when it is certain, but when it is in doubt it does not supersede. HALAKHAH: Who is doubtfully definitely [suffering]? Two who came to him. He declared one of them definitively affected but before he could declare the second one definitively affected, they were changed for him 3:1), and by now both are healed (cf. S. Lieberman, Tosefta kiFshutah Nezirut p. 563.) . That is a doubtfully definitely [suffering person]. This is the one about whom Rebbi Ḥiyya stated 6:1 . (Cf. Tosaphot Zebaḥim 76a , Menaḥot 105a , Niddah 70a , all s . v . למחרת.) : A nazir , in doubt whether impure or pure, but certainly he was a nazir . A sufferer from skin disease, in doubt whether impure or pure, but certainly he was a sufferer from skin disease. He eats from sacrificial meat after 60 days, drinks wine and defiles himself for the dead after 120 days. How is that? One said to him, you are an impure nazir , go count seven [days]. He sprinkled, repeated, shaved, and brought. The sentence can also be interpreted as imperative: Go count seven [days], sprinkle, repeat (on day 7), shave (on day 7), and bring! The Erfurt text of the Tosephta is self־contradictory; it is partially vocalized הַיזה ושנה וגַילח; the consonantal text is in the imperfect, the punctuation in the imperative. . He then counted seven [days] and wanted to shave. One said to him, impure nazir , go count seven [days] and continue for 30. He counted 30 [days] and wanted to shave. One said to him, you are a pure nazir , does not a pure nazir shave on kinds of blood shaves only on a bloody sacrifice”. ? He brings an elevation offering and shaves on it, a bird purification offering and stipulates, saying: “If I was impure, the purification offering is my obligation and the elevation offering is voluntary. If I was pure, the elevation offering is my obligation and the purification offering is in doubt. 7:6 ). ” He shaves his head, his beard, and his eyebrows in the way the sufferer from skin disease shaves 14:9 . . 6:1 . (Cf. Tosaphot Zebaḥim 76a , Menaḥot 105a , Niddah 70a , all s . v . למחרת.) How does one deal with him in a restrictive way? He brings two swallows and slaughters one of them over a clay vessel filled from running water; one digs und buries it, for it is forbidden for usufruct 14:1 ( Lev. 14:4–5 ). . He shaves his head, beard, and eyebrows in the way the sufferers from skin disease do. He counts 30 days and brings another animal as elevation offering, saying: “If I was impure, the first elevation offering was voluntary and this one at both places אוֹ “or” instead of וְזֶה “and this one”. is obligatory, and the purification offering is my obligation. If I was pure, the first elevation offering was my obligation, this one at both places אוֹ “or” instead of וְזֶה “and this one”. is voluntary, and the purification offering is in doubt. 7:6 ). ” He shaves his head, his beard, and his eyebrows in the way the sufferer from skin disease shaves 14:9 . . 6:1 . (Cf. Tosaphot Zebaḥim 76a , Menaḥot 105a , Niddah 70a , all s . v . למחרת.) Rebbi Simeon said: On the next day 14:10 . , he brings his reparation sacrifice 14:10 , 21–22 ), but only the sheep as reparation sacrifice is needed in the purification ceremony. and a log is .533 1. of oil with it and says: If I was impure, this is my obligatory offering, otherwise it is my doubtful offering. He slaughters in the North 7:2 ). The Tosephta adds that the sacrifice also needs the obligatory gifts accompanying a well-being offering. , it needs giving on the thumbs 14:14 , 17 ). , and it is eaten by male Cohanim at any place 7:6 , Mishnah Zebaḥim 5:5 ). during the day and the following night until midnight. But the Sages did [not] agree with Rebbi Simeon because he causes sacrifices to become invalid. 6:1 . (Cf. Tosaphot Zebaḥim 76a , Menaḥot 105a , Niddah 70a , all s . v . למחרת.) He cannot bring an animal as purification sacrifice since he does not have the right to an animal purification sacrifice. He cannot bring a bird as purification sacrifice 14:22 . since a rich person who brought the sacrifices prescribed for a poor person did not fulfill his obligation 14:12. . What can he do? He shall write his property over to another person and bring the sacrifices prescribed for a poor person; this enables the rich person to bring a bird as a purification sacrifice. He stipulates and says: If I was impure, that is my obligation. Otherwise, this is in doubt 7:6 ). . 6:1 . (Cf. Tosaphot Zebaḥim 76a , Menaḥot 105a , Niddah 70a , all s . v . למחרת.) He may eat sacrificial meat immediately. He cannot drink wine or defile himself for the dead since his nezirut is not counted during the days of his [impurity of] skin disease ( Halakhah 7:3 ), which he has to keep for another 30 days. He cannot drink wine after 90 days since he might have been both definitively sick and impure from the impurity of the dead; his three shavings take care of the impurities both of skin disease and of the impure nazir ; he has satisfied his obligations after 120 days and four shavings. The details of the required procedures and sacrifices are explained in the Halakhah. . He counts another 30 days and brings all his sacrifices, stipulates, and says: If I was impure, the first elevation offering was obligatory and this one is voluntary. But if I was pure, the first elevation offering was voluntary and this one is obligatory. The purification offering is in doubt. He shaves his head, beard, and eyebrows, etc. before 120 days, as explained in Note 74 . In addition, since an impure nazir has to bring a bird as elevation offering, rather than a four-legged animal, it is clear that after 120 days the declaration must read: “If I was impure, the first elevation offering was voluntary and this one is obligatory . But if I was pure, the first elevation offering was obligatory and this one is voluntary .” It seems that a paragraph is missing, describing the offering after 90 days (which is parallel to the one after 30 days for the person who might have been impure by the impurity of the dead, Mishnah 3) and that the duly corrected present paragraph describes the sacrifices after 120 days. . ? He counts 30 days, brings an animal elevation offering and shaves 76a , it is assumed that he already cleansed himself from the impurity of the dead by sprinkling. This shaving is valid if he was not impure from skin disease; it is useless if he was impure from skin disease since then it was not done in the correct framework and nezirut is not counted during his skin disease impurity. , a bird as purification offering, stipulates, and says: “If I was impure, the purification offering is for my obligation and the elevation offering is voluntary. If I was pure, the elevation offering is for my obligation and the purification offering is in doubt.” Then he counts 30 days, brings the completion of his sacrifices. He cannot bring the animal purification offering since this may not be offered in cases of doubt. Naturally, he also shaves for this sacrifice, and he has to stipulate that all sacrifices are either voluntary or in doubt in case he was already completely purified by the prior shavings and an animal elevation offering, stipulates, and says: . The Erfurt ms. reads “If I was impure, the prior purification offering was obligatory , the present one is voluntary , and the bird purification offering is obligatory. If I was pure, the prior elevation offering was voluntary and the present one obligatory ; the purification offering is in doubt.” It seems that the two texts are not variations of one another (which would make the Erfurt text obviously erroneous) but residues of two different paragraphs of the original four-part text. “If I was impure, the prior purification offering was voluntary, the present one is obligatory, and the bird purification offering is obligatory. If I was pure, the prior elevation offering was obligatory and the present one voluntary; the purification offering is in doubt.” He immediately drinks wine and defiles himself for the dead. When had this been said? If the vow of nazir was for 30 days. But if his vow was for 12 months, he eats sacrificial meat after two years, drinks wine, and defiles himself for the dead after four years. How does one treat him according to Ben Zoma? He brings an animal elevation offering and shaves for it, a bird as purification offering, stipulates, and says: “If I was impure, the purification offering is for my obligation and the elevation offering is voluntary. If I was pure, the elevation offering is for my obligation and the purification offering is in doubt.” He shaves his head, beard, and eyebrows, etc. He may drink wine and defile himself for the dead immediately. When has this been said? If he made the vow of nazir as a nazir , but if he made the vow of nazir as a sufferer from skin disease he might eat sacrificial meat after two years, drink wine, and defile himself for the dead after four years? He counts 30 days, brings an animal elevation offering and shaves 76a , it is assumed that he already cleansed himself from the impurity of the dead by sprinkling. This shaving is valid if he was not impure from skin disease; it is useless if he was impure from skin disease since then it was not done in the correct framework and nezirut is not counted during his skin disease impurity. , a bird as purification offering, stipulates, and says: “If I was impure, the purification offering is for my obligation and the elevation offering is voluntary. If I was pure, the elevation offering is for my obligation and the purification offering is in doubt.” Then he counts 30 days, brings the completion of his sacrifices. He cannot bring the animal purification offering since this may not be offered in cases of doubt. Naturally, he also shaves for this sacrifice, and he has to stipulate that all sacrifices are either voluntary or in doubt in case he was already completely purified by the prior shavings and an animal elevation offering, stipulates, and says: . The Erfurt ms. reads “If I was impure, the prior purification offering was obligatory , the present one is voluntary , and the bird purification offering is obligatory. If I was pure, the prior elevation offering was voluntary and the present one obligatory ; the purification offering is in doubt.” It seems that the two texts are not variations of one another (which would make the Erfurt text obviously erroneous) but residues of two different paragraphs of the original four-part text. “If I was impure, the prior purification offering was voluntary, the present one is obligatory, and the bird purification offering is obligatory. If I was pure, the prior elevation offering was obligatory and the present one voluntary; the purification offering is in doubt.” He immediately drinks wine and defiles himself for the dead. When had this been said? If the vow of nazir was for 30 days. But if his vow was for 12 months, he eats sacrificial meat after two years, drinks wine, and defiles himself for the dead after four years. . Rebbi Joḥanan said, these are Ben Zoma’s words, but the words of the Sages: Forever is he definitively [impure] until he heave 14:12 , 24 . the reparation sacrifice 14:11. . Rebbi Jeremiah asked: Why is he definitively [impure] until he heave the reparation sacrifice who may be impure from the dead and may be definitively impure from skin disease can never cleanse himself for sacrificial meat since R. Simeon’s approach was rejected. The purification of the convalescent in all other respects only depends on the ceremonies described in Lev. 14:1–9 , which do not require any sacrifice (Mishnah Nega‘im 14:3; Maimonides Tum’at Ṣara‘at 11:2). ? Rebbi Yose said to him, why not? We find several reparation sacrifices which are pushed aside because of doubts! As we have stated there 8:3 . The animals should be put out to graze until they develop a blemish, when they can be sold and the money used for new sacrifices. In the meantime, the owners of the sacrifices can fulfill their obligations only by offering substitute animals. : “If a reparation sacrifice was mixed up with a well-being sacrifice, Rebbi Simeon says that both should be slaughtered in the North and eaten following the more restrictive rules. They said to him, one does not cause sacrifices to become invalid. Rebbi Jacob the Southerner asked before Rebbi Yose: Could they not arrange something for his wine have to wait until the problems arising from the skin disease are resolved, which in the best case takes 2 periods of nezirut and in the worst forever? Why can he not shave twice within eight days to remove the impurity of skin disease (for profane purposes and heave) and then proceed directly to resolve the problem of nezirut ? ? He said to him, “the nazir shaves at the gate of the Tent of Meeting 6:18 . The nazir cannot proceed to liquidate his vow as long as he is barred from holy places. (Cf. also Note 110 ). ;” if he is able to appear at the gate of the Tent of Meeting. This excludes him who is unable to appear at the gate of the Tent of Meeting. What is the status of his hair are forbidden for usufruct; they must be burned within the Temple precinct ( Num. 6:18 ). But nothing is prescribed for the shavings of the convalescent sufferer from skin disease; therefore, these are permitted for usufruct. ? Rebbi Jacob bar Aḥa: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, his hair is forbidden; Rebbi Simeon ben Laqish said, his hair is permitted. Rebbi Ze‘ira asked: Do they disagree about a sufferer from skin disease who made a vow of nazir or do they disagree about a nazir who became a sufferer from skin disease? If you say that they disagree about a sufferer from skin disease who made a vow of nazir , then for a nazir who became a sufferer from skin disease everybody agrees that it is forbidden. If you say that they disagree about a nazir who became a sufferer from skin disease, then for a sufferer from skin disease who made a vow of nazir everybody agrees that it is permitted. For Rebbi Jeremiah it was obvious that they disagreed about a sufferer from skin disease who made a vow of nazir . Therefore, for a nazir who became a sufferer from skin disease everybody agrees that it is permitted Does the obligatory shaving push aside the rules of voluntary shaving 19:27 forbids to “shear off the corners of your head and to destroy the corners of your beard.” The nazir must shave his entire head, including its corners; the sufferer from skin disease must shave off all his hair, including corners of head and beard. There is no question that a person certainly impure, either from a corpse in the case of the nazir , or being declared impure as a sufferer from skin disease, must shave as required. The problem is only how far a shaving because of doubt really pushes aside the general rules about forbidden shaving. ? Let us hear from the following: “He shaves his head, his beard, and his eyebrows in the way sufferers from skin disease shave.” But there one could say, maybe it was an obligatory shaving. cannot begin counting for his vow unless he is able to enter the Temple precinct. He brings an additional proof from Mishnah 6:11 , which notes that permission to drink wine is given to the nazir if and only if one of his sacrifices was offered in the Temple, whether he shaved or not. Therefore, his proceedings as nazir cannot be based on the shavings as a convalescent alone, disregarding his required sacrifice. There can be no shortcut. Rebbi Ze‘ira in the name of Rebbi Yudan: The Mishnah says so; “for Rebbi Simeon says, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself with the dead.” Is he not forbidden because of “do not destroy”? Samuel bar Abba 19:27 does not apply. said, explain it if he was a eunuch, there can be no question that he is entitled to shear “the corners of his head”; the only problem is to shave “the corners of his beard” when it is not clear that it is really required. If the person in question has no beard, there is no problem. . But did we not state “the beard”? How can you say, a eunuch? You have only what Rebbi Jacob said in the name of Rebbi Joḥanan: If he removed it from bottom to top it is forbidden. Rebbi Yose bar Abin said, there is no difference between bottom to top or top to bottom 19:27 forbids to “shear off the corners of your head and to destroy the corners of your beard” but not to shave off all hair on the head and all hair on the chin in case of need. . days, drinks wine and defiles himself for the dead after 67 days plus seven days of the sufferer from skin disease which do not count for his nezirut. . If he was certainly impure and doubtfully definitely [suffering from skin disease], he eats from sacrificial meat after 37 days in purity and shaves. This shaving certainly counts for the second shaving of the sufferer from skin disease; afterwards he may eat sacrificial meat. Since the thirty days would not count for his nezirut if he actually was a sufferer from skin disease, he keeps another 7 days for his impurity of the dead followed by 30 days of nezirut in purity, shaves, and is permitted wine. , drinks wine and defiles himself for the dead after 74 days. If he was certainly impure and certainly definitely [suffering from skin disease], he eats from sacrificial meat after eight days, drinks wine and defiles himself for the dead after 44 days . “If he was doubtfully impure and certainly definitely [suffering from skin disease], he eats from sacrificial meat after 60 days, drinks wine and defiles himself for the dead after 120 days. If he was certainly impure and doubtfully definitely [suffering from skin disease], he eats from sacrificial meat after 20 days, drinks wine and defiles himself for the dead after 44 days. If he was certainly impure and certainly definitely [suffering from skin disease], he eats from sacrificial meat after eight days, drinks wine and defiles himself for the dead after 44 days.” Rebbi Abbamari, the brother of Rebbi Yose said, this shows that the shaving knife destroys seven for an impure nazir . .