נזיר ח׳Nazir 8

Mishnah

משנה: 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.

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 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, 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. 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. 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! But the Sages accepted the words of Ben Zoma.

Halakhah

הלכה: 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.

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.” 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. Should they not accept his position for impurity? Because of the impurity of a nazir, could they not say, where is the sacrifice which you brought? Then should they not accept his position for heave? So far the questions of Rebbi Ḥanina.

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.

Rebbi Mana understood it from the following: “They told him, if he wishes, he says that he did it intentionally.” What can he say for an assigned slave girl? In error, he is obligated; intentionally, he is obligated! He can tell him, I touched her but did not finish, 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. “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. (“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? In error, he is obligated; intentionally, he is obligated! 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.

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.

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?

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.

“They bring one sacrifice of impurity and one of purity.” That is, if they are at the end of thirty days. 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.

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.

If he drank wine within the first 30 days, he is (not) whipped; within the last 30 days, he is [] whipped. The one coming from the general population cannot be whipped, either for the (second) or the last period. So far, if he was warned separately for each period. If they warned him for both together this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish who disagreed about the two days of holiday in the diaspora. 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.

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.

“I made a vow of nazir but I forgot whether it was for now or for a later date.” 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,” to make the days after he finished his term like the days before he finished his term with respect to wine, impurity, and shaving.

וְיָבִיא קָרְבְּנוֹתָיו חֶצְיָים. שֶׁלֹּא תִנְעוֹל תְּשׁוּבָה מִבֵּית הַוַועַד.

Why can he not bring his sacrifices one by one? Not to preclude answers in the house of study.

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.

(The community) [A person] who became impure by a doubt relating to a private domain on Passover. Rebbi Hoshaia said, he should be pushed to 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, one sends him on a far journey. (A nazir) [The community] who became impure by a doubt relating to a private domain on Passover. 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.

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.

Rebbi Joḥanan in the name of Rebbi Benaiah: One sprinkles on an uncircumcised Jew, for we find that our forefathers in the desert 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? Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that an uncircumcised Cohen was sprinkled 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.

Mishnah

משנה: 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.

MISHNAH: A nazir who was doubtfully impure and doubtfully definitely [suffering from skin disease] may eat sacrificial meat after 60 days and drink wine and become impure by the dead after 120 days, 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

הלכה: 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.

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. That is a doubtfully definitely [suffering person]. This is the one about whom Rebbi Ḥiyya stated: 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. 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? 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.” He shaves his head, his beard, and his eyebrows in the way the sufferer from skin disease shaves.

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.

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. 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 is obligatory, and the purification offering is my obligation. If I was pure, the first elevation offering was my obligation, this one is voluntary, and the purification offering is in doubt.” He shaves his head, his beard, and his eyebrows in the way the sufferer from skin disease shaves.

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.

Rebbi Simeon said: On the next day, he brings his reparation sacrifice and a log 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, it needs giving on the thumbs, and it is eaten by male Cohanim at any place 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.

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.

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 since a rich person who brought the sacrifices prescribed for a poor person did not fulfill his obligation. 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.

אוֹכֵל בַּקֳּדָשִׁים מִיָּד. לִשְׁתּוֹת יַיִן וְלִיטַּמֵּא לַמֵּתִים אֵינוֹ יָכוֹל. שֶׁאֵין נְזִירוּתוֹ עוֹלָה לוֹ מִתּוֹךְ צָרְעָתוֹ.

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.

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׳.

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..

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׳.

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.

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.

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.

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.

Rebbi Joḥanan said, these are Ben Zoma’s words, but the words of the Sages: Forever is he definitively [impure] until he heave the reparation sacrifice. Rebbi Jeremiah asked: Why is he definitively [impure] until he heave the reparation sacrifice? Rebbi Yose said to him, why not? We find several reparation sacrifices which are pushed aside because of doubts! As we have stated there: “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.

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.

Rebbi Jacob the Southerner asked before Rebbi Yose: Could they not arrange something for his wine? He said to him, “the nazir shaves at the gate of the Tent of Meeting;” 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.

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.

What is the status of his hair? 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

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.

Does the obligatory shaving push aside the rules of voluntary 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. 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 said, explain it if he was a eunuch. 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.

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.

“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.”

אָמַר רִבִּי אַבָּמָרִי אַחוֹי דְרִבִּי יוֹסֵי. זֹאת אוֹמֶרֶת שֶׁהַתַּעַר סוֹתֵר בְּנָזִיר טָמֵא שִׁבְעָה.

Rebbi Abbamari, the brother of Rebbi Yose said, this shows that the shaving knife destroys seven for an impure nazir.