משנה: הֲרֵינִי מִן הַחַרְצַנִּים וּמִן הַזַּגִּים וּמִן הַתִּגְלַחַת וּמִן הַטּוּמְאָה הֲרֵי זֶה נָזִיר. וְכָל־דִּיקְדּוּקֵי נְזִירוּת עָלָיו. הֲרֵינִי כְּשִׁמְשׁוֹן בֶּן מָנוֹחַ. כְּבַעַל דְּלִילָה. כְּמִי שֶׁעָקַר דַּלְתּוֹת עַזָּה. כְּמִי שֶׁנִּיקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו הֲרֵי זֶה נְזִיר שִׁמְשׁוֹן. מַה בֵּין נְזִיר עוֹלָם לִנְזִיר שִׁמְשׁוֹן. נְזִיר עוֹלָם הִכְבִּיד אֶת שְׂעָרוֹ מֵיקֵל בַּתַּעַר וּמֵבִיא שָׁלֹשׁ בְּהֵמוֹת וְאִם נִיטְמָא מֵבִיא קָרְבַּן טוּמְאָה. נְזִיר שִׁמְשׁוֹן הִכְבִּיד אֶת שְׂעָרוֹ אֵינוֹ מֵיקֵל וְאִם נִיטְמָא אֵינוֹ מֵבִיא קָרְבַּן טוּמְאָה. MISHNAH: “I am off grape kernels³⁴This uses the expression of the verse Numbers.6.4">Num. 6:4: “During the period of his vow, he may eat nothing which can be made from wine-grapes, neither kernels nor skin.” Anybody who prohibits to himself anything characteristically forbidden to a nazir makes a vow of nazir (unless explicitly disawoved in the same breath) and is subject to all its rules.,” or “off grape skin,” or “off hair shaving,” or “off impurity”; he is a nazir and all rules of nezirut apply to him. “I am like Samson ben Manoaḥ, like Dalilah’s husband, like the one who lifted the gates of Gaza, like the one blinded by the Philistines,” he is a Samson-nazir³⁵A Samson-nazir follows the rules not of Numbers.6">Num. 6 but of Judges.13.1">Jud. 13:1,Judges.13.5">5,Judges.13.14">14: His vow is life-long; he is forbidden wine and any intoxicating drink, and cannot shear his hair. He does not have to avoid the impurity of the dead.. What is the difference between a nazir in perpetuity³⁶A person who made a vow to follow the rules of Numbers.6">Num. 6 for the rest of his life. and a Samson-nazir? If the hair of a nazir in perpetuity becomes heavy, he shaves it off with a knife and brings three animals³⁷He celebrates the end of a nazir period, as prescribed in Numbers.6.13-20">Num. 6:13–20, except that at the end of the ceremony he cannot drink wine but immediately starts the next period. The frequency of his shaving is a matter of dispute in the Halakhah.; if he becomes impure, he brings a sacrifice of impurity. If the hair of a Samson-nazir becomes heavy, he does not shave; if he becomes impure, he does not bring a sacrifice of impurity.

הלכה: הֲרֵינִי נָזִיר מִן הַחַרְצַנִּים כול׳. כֵּינִי מַתְנִיתָא. אוֹ מִן הַחַרְצַנִּין אוֹ מִן הַזַּגִּין אוֹ מִתִּגְלַחַת אוֹ מִטּוּמְאָה. אִם אָמַר בְּכוּלָּן נָזִיר. כְּרִבִּי יְהוּדָה עַד שֶׁיַּזְכִּיר וָוִים. בְּרַם לְרִבִּי מֵאִיר אֲפִילוּ לֹא הִזְכִּיר וָוִין. HALAKHAH: “I am a nazir³⁸This is the reading of the Mishnah in the Babli and most Mishnah mss. off grape kernels,” etc. So is the Mishnah: “either off grape kernels,” or “off grape skin,” or “off hair shaving,” or “off impurity”³⁹He is nazir if only one of the expressions mentioned were used. One should not translate: “I am off grape kernels and off grape skin and off hair shaving and off impurity”, implying that he only is a nazir if he recited the entire catalogue. In the Nazir.3b">Babli, 3b, the latter is the opinion of R. Simeon.. If he mentioned nazir with any one of them, following Rebbi Jehudah only if he mentioned “and”, but following Rebbi Meïr even if he did not mention “and”⁴⁰The disagreement between them was explained in Gittin 9:6:2" href="/Jerusalem_Talmud_Gittin.9.6.2">Giṭṭin 9:7, Notes 85–101, mainly in Nazir 1:3:2" href="/Jerusalem_Talmud_Nazir.1.3.2">Notes 93–95. According to R. Jehudah, if he makes a vow to become a nazir and then adds “and forbidden kernels, and forbidden skins, and forbidden haircuts, and forbidden impurity”, each “and” implies a new vow for an additional period of nezirut. According to R. Meïr, just reciting the catalogue adds a new obligation for each item listed, even if the items are not connected by “and”..

הֲרֵינִי נָזִיר וְנָזִיר. נָזִיר שְׁתַּיִם. דַּהֲוָה יְכִיל מֵימַר. הֲרֵינִי נָזִיר. הֲרֵינִי נָזִיר נָזִיר. שְׁתַּיִם. הֲרֵינִי נָזִיר אַחַת וּשֶׁתָּשׁוּב. נָזִיר אַרְבַּע. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כָּהֶם שְׁמֹנָה. כְּמוֹתָם שֵׁשׁ עֶשְׂרֶה. כמוכוס. טֶטרַגוֹן אַרְבַּע. טְרִיגוֹן שָָׁלֹשׁ. דִּיגוֹן שְׁתַּיִם. “I am a nazir and a nazir;” he is two times a nazir, for he could have said, “ “I am a nazir.” “I am a nazir,nazir,” two. “I am a nazir, once, and repeated,” he is four times a nazir⁴¹Since he will be twice a nazir if he said “I am a nazir, once” by the preceding argument, the repetition would apply to all that precedes it.. Rebbi Yose ben Rebbi Abun said, “as they”, eight. “Like they,” sixteen⁴²This refers to the preceding statement. If one starts with a 4-fold obligation, any repetition doubles the number.. Following Symmachos⁴³The text כמוכוס is corrupt. One has to read with Tosephta 1:1 (Nazir.8b">Babli 8b): סימכוס or סומכוס, סמכוס. Tosephta 1:2: If he says, I am a tetragon nazir, he is a nazir four times, דיגין three times, דריגון (sic!) two times.
The problem of identifying the numerals is complicated by Nazir.8b">Babli (8b, Baba batra 164b): Symmachos says, hen is 1, digon 2, trigon 3, tetragon 4, pentagon 5. The rabbis have stated: A circular house, or one digon, trigon, pentagon, is not subject to the laws of leprosy of houses (Leviticus.14.33-53">Lev. 14:33–53); a house built tetragon is subject to those laws. (A text similar to the last sentence is in Tosefta Nega‘im 6:3; Mishnah Nega‘im 12:1 mentions only a round house and a trigon house.) In Baba batra, the word digon is further determined by the note that of the two consuls (Archontes), the one who is not eponymous is called archon digon (in the interpretation of the commentary ascribed to R. Gershom, a person “appointed archon for the second time”.)
Under the influence of the Babli, the dictionaries, starting with the 11th Cent. Arukh, have identified the words digon, trigon, tetragon used by Symmachos with the same words used in the Tosephta of Nega‘im. Now it is clear that in the latter Tosephta, trigon corresponds to τρίγωνος “triangular”, tetragon is τετράγωνος “quadrilateral, square”, and pentagon to πεντάγωνος “pentagonal”. In spherical geometry, there exists a notion of digon, but this cannot be traced back earlier than the 17th Cent.; it is a notion foreign to the spirit of Greek mathematics. S. Lieberman (Tosefta kiFshutah Nazir p. 504) has recognized correctly that a word δίγωνον does not exist in classical or Byzantine Greek. Therefore, the talmudic digon cannot be translated “bi-angular”. The word is more likely to be δίγονος “double, twin”, which certainly makes sense in the statements about nazir and archon (archon digon “associate archon”). In parallel, the words trigon and tetragon used for the nazir’s vow have well documented non-geometric meanings τρίγωνος “threefold”, τετράγωνος “fourfold”.
There only remains the problem of explaining the word digon used in Tosephta Nega‘im. It cannot mean “biangle” since a house with only two corners automatically must have curved walls and is excluded as a “round house”. Since “house” (at least in the Babli) as a rule means “one-room house”, it could be that the Tosephta excludes multi-room dwellings from the laws of the leprous house, referring here also to δίγονος.: “Tetragon, four; trigon, three; digon, two.”

הֲרֵינִי. יָד לַנְּזִירוּת. הֲרֵי עָלַי. יָד לְקָרְבָּן. רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. תּוֹפְשִׂין אוֹתוֹ מִשּׁוּם יָד לְקָרְבָּן. רִבִּי בּוּן בַּר חִייָה בָּעֵי. אָמַר. לֹא אוֹכַל לָךְ. תּוֹפְשִׂין אוֹתוֹ מִשּׁוּם יָד לִשְׁבוּעָה. אָמַר רִבִּי יוֹסֵי. אוֹרְחֵיהּ דְּבַר נַשָּׁא מֵימַר. שְׁבוּעָה לֹא אוֹכַל לָךְ. דִּלְמָא לֹאוֹכַל לָךְ שְׁבוּעָה. אָמַר רִבִּי מַתַּנְייָה. אוֹרְחֵיהּ דְּבַר נַשָּׁא מֵימַר. קָֽנְתָה דְכוּלְבָּה. דִּילְמָא כּוּלְבָּה דְּקָֽנְתָא. “I am” is a handle⁴⁴As explained in Nedarim 1:1:8" href="/Jerusalem_Talmud_Nedarim.1.1.8">Nedarim 1:1, Note 67, a handle of a vow is an expression of a vow used in disregard of the formal rules of vows. for nezirut, “I am obligated” is a handle for qorban⁴⁵Not that he vowed a sacrifice but that it should be forbidden to him as if it were a sacrifice; cf. Introduction to Tractate Nedarim.. ⁴⁶From here on, a parallel to the text is in Nedarim 1:1:10" href="/Jerusalem_Talmud_Nedarim.1.1.10">Nedarim 1:1, Notes 75–77. Rebbi Eleazar in the name of Rebbi Hoshaiah: one catches him because of a handle for qorbān. Rebbi Abun bar Ḥiyya asked, if he said, I shall not eat from you, does one catch him because of a handle of an oath? Rebbi Yose said, ⁴⁷In Nedarim, the text between people … people is missing. people usually say “an oath that I shall not eat from yours;” do they ever say “that I shall not eat from yours, an oath”? Rebbi Mattaniah said, people usually say “handle of an axe”; do they ever say “axe of a handle”?

לֹא נָזַרְתִּי. מוּתָּר. כְּבָר הֲוֵיתִי נָזִיר. הֲרֵי זֶה אָסוּר. רִבִּי בּוּן בַּר חִייָה בְשֵׁם רִבִּי אֲבִינָה רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. הָאוֹמֵר. הֲרֵינִי מִיץ שֶׁלֶּעָרְלָה. לֹא אָמַר כְּלוּם. חֲבֵרַייָא אָֽמְרִין. מַחֲלוֹקֶת כְּרִבִּי שִׁמְעוֹן. דְּתַנִּינָן תַּמָּן. שְׁבוּעָה שֶׁלֹּא אוֹכַל. וְאָכַל נְבֵילוֹת וּטְרֵיפוֹת שְׁקָצִים וּרְמָשִׂים. חַייָב. וְרִבִּי שִׁמְעוֹן פּוֹטֶר. אָמַר רִבִּי זְעִירָא. בְּכוֹלֵל נֶחֱלָקוּ. אֶבָל בְּפוֹרֵט כָּל־עַמָּא מוֹדוֹיי שֶׁאֵין שְׁבוּעוֹת חָלוֹת עַל אִיסֻּרִין. וְכָאן בְּכוֹלֵל אֲנָן קַייָמִין. אָמַר רִבִּי יוּדָן. כָּאן בִּנְדָרִים כָּאן בִּשְׁבוּעוֹת. נְדָרִים חָלִין עַל אִיסּוּרִין וְאֵין שְׁבוּעוֹת חָלוֹת עַל הָאִיסּוּרִין. “I did not vow as a nazir,” he is permitted⁴⁸If somebody used one of the languages classified as referring to nazir but immediately puts in a disclaimer, he is free from all rules of nazir.. “I already had been a nazir,” he is forbidden⁴⁹This is not a disclaimer since a person who had been a nazir might want to be a nazir for a second time.. Rebbi Abun bar Ḥiyya in the name of Rebbi Avina, Rebbi Immi in the name of Rebbi Yose bar Ḥanina: If somebody says, I am like ‘orlah juice⁵⁰Juice from the fruits of a tree less than three full years old. All parts of the fruit, including the juice, are forbidden for any usufruct; cf. Introduction to Tractate ‘Orlah., he did not say anything⁵¹Even though הֲרֵינִי was declared “a handle for nezirut,” if somebody declares that ‘orlah juice is forbidden to him he is not a nazir since ‘orlah juice is forbidden to any Jew.. The colleagues say, that follows Rebbi Simeon in a disagreement. As we have stated there⁵²Mishnah Šebuot 3:5.: “If somebody said, an oath that I shall not eat, but he ate carcass or torn meat, abominations or crawling things, he is guilty. But Rebbi Simeon declares him free from prosecution⁵³For transgressing his oath, but naturally he can be prosecuted for eating prohibited food..” Rebbi Ze‘ira said, they disagree if it is an inclusive statement⁵⁴If somebody makes an oath which prohibits to him both things originally permitted and those prohibited by biblical law, the rabbis hold that an oath partially valid is valid and any infringement can be prosecuted. But R. Simeon holds that the oath exists only as far as things originally permitted are concerned; for the rest it is non-existent since “he already was sworn to it at Mount Sinai”.. But if it is a detailed statement⁵⁵If the oath only contains a list of items prohibited anyway. In Šebuot (3:3; Nazir.22b">Babli 22b, Nazir.23b">23b) this is a matter of dispute and is asserted only by R. Joḥanan (supported in the Babli by Rav and Samuel) but denied by R. Simeon ben Laqish., everybody agrees that no oath can be applied to prohibitions. And here, we consider an inclusive statement. Rebbi Yudan said, one is about vows, the other about oaths. Vows can be applied to prohibitions but no oaths can be applied to prohibitions⁵⁶Cf. Nedarim 2:2:1" href="/Jerusalem_Talmud_Nedarim.2.2.1">Nedarim 2:2, Note 30..

כְּשֵׁם שֶׁכִּינּוּי נְזִירוּת כַּנְּזִירוּת כָּךְ כִּינּוּי שִׁמְשׁוֹן כְּשִׁמְשׁוֹן. הֵיי דֵין אִינּוּן כִּינּוּיֵי שִׁמְשׁוֹן. אָמַר רִבִּי אֲבִינָא. שִׁמְשׁוֹךְ שִׁמְשׁוֹר שִׁמְשׁוֹץ. “Just as substitute names for nazir vows are like nazir vows, so substitute names for Samson [vows] are like Samson [vows].”⁵⁷Tosephta 1:5. What are substitute names for Samson [vows]? Rebbi Avina said, Šimšok, Šimšor, Šimšoṣ.

מִן הָכָא הִכְבִּיד שְׂעָרוֹ. רִבִּי. דָּמַר רִבִּי יִרְמְיָה מִשּׁוּם רִבִּי אִמִּי. דִּבְרֵי רִבִּי. נְזִיר עוֹלָם מְגַלֵּחַ אֶחָד לִשְׁנֵים עָשָׂר חוֹדֶשׁ. דִּבְרֵי חֲכָמִים. פְּעָמִים שֶׁהוּא מְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם פְּעָמִים שֶׁהוּא מְגַלֵּחַ אַחַת לִשְׁנֵים עָשָׂר חוֹדֶשׁ. רִבִּי הִילָא בְשֵׁם רִבִּי אַסִּי. אָֽמְרָה כֵן. הֲרֵינִי נָזִיר כִּשְׂעַר רֹאשִׁי וְכַעֲפַר הָאָרֶץ וְכַחוֹל הַיָּם. הֲרֵי זֶה נְזִיר עוֹלָם וּמְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. רִבִּי אוֹמֵר. אֵין זֶה מְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. אֶלָּא אַחַת לִשְׁנֵים עָשָׂר חוֹדֶשׁ. וְאֵי זֶהוּ שֶׁמְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. הָאוֹמֵר. הֲרֵי עָלַי נְזִירוּת בִּשְׂעָרוֹת רֹאשִׁי וּבַעֲפַר הָאָרֶץ וּבַחוֹל הַיָּם. אָמַר רִבִּי זְעִירָא. בִּסְתָם חֲלוּקִין. מַה נָן קַייָמִין. אִם בְּאוֹמֵר. מְלֹא שְׂעָרִי. כָּל־עַמָּא מוֹדוֹיי שֶׁמְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. אִם בְּאוֹמֵר. כְּמִינְייָן שְׂעָרוֹת רֹאשִׁי. כָּל־עַמָּא מוֹדוֹיי שֶׁמְגַלֵּחַ לְאַחַר שְׁנֵים עָשָׂר חוֹדֶשׁ. אֶלָּא כִּי נָן קַייָמִין. בְּאוֹמֵר. בְּשִׂיעֵר. רִבִּי אוֹמֵר. מְלֹא רֹאשִי. וְרַבָּנִין אָֽמְרִין. בְּאוֹמֵר. כְּמִינְייָן שְׂעָרוֹת רֹאשִׁי. וְכָאן לָמָּה לָמָּה אֵין הָאִישׁ נוֹדֵר. שֶׁאֵינוֹ אֶלָּא כִּמְזָרֵז עַצְמוֹ מִן הָאִסּוּרִין. וְעוֹד מִן הָדָא. הוֹסִיף רִבִּי יוּדָה. אִם אָמַר. כִּמְלַקְּטֵי קַיִיץ וּכְשִׁיבֳּלֵי שְמִיטָּה וְכַכּוֹכָבִים שֶׁבָּרָקִיעַ. הֲרֵי זֶה נְזִיר עוֹלָם וּמְגַלֵּחַ אֶחָד לִשְׁלֹשִׁים יוֹם. אִין תֵּימַר רִבִּי יְהוּדָה כְרַבָּנִין. כְּרִבִּי הוּא הוֹסִיף רִבִּי יוּדָה. אַבְשָׁלוֹם נְזִיר עוֹלָם הֲוָה וּמְגַלֵּחַ אַחַת לִשְׁנֵים עָשָׂר חוֹדֶשׁ. מַאי טַעֲמָא. מִשּׁוּם נְזִירוּת. וְיֵידָא אָֽמְרָה עַל רַבָּנִין שֶׁהוּא מְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. הָדָא הִיא דְתַנִּינָן. הֲרֵינִי נָזִיר מְלֹא הַבַּיִת אוֹ מְלֹא הַקּוּפָּה. בּוֹדְקִין אוֹתוֹ. וְתַנֵּי עֲלָהּ. שֶׁהוּא מְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. וְהָא אָֽמְרָת. שֶׁהוּא מְגַלֵּחַ אֶחָד לִשְׁנֵים עָשָׂר חוֹדֶשׁ. From here⁵⁸Possibly one should read מִן הָדָא “from the following.” One starts the discussion of the nazir in perpetuity., “if his hair became heavy”: Rebbi⁵⁹The Mishnah, which states that a nazir in perpetuity can bring the required sacrifices in order to shave his hair only if it really is heavy, follows Rebbi.. For Rebbi Jeremiah said in the name of Rebbi Immi: The words of Rebbi: A nazir in perpetuity shaves once in twelve months. The words of the Sages: A nazir in perpetuity sometimes shaves every thirty days⁶⁰As stated in Nazir 1:3:1" href="/Jerusalem_Talmud_Nazir.1.3.1">Mishnah 3, this is the minimum period for a vow of nazir and is automatically assumed to be the period intended if nothing else is specified., sometimes once in twelve months. Rebbi Hila in the name of Rebbi Assi⁶¹This is an intrusion of a Babylonian text added by the corrector. His name in the Yerushalmi usually is: R. Yasa.: It says so⁶²Perhaps one should read: מתניתא אמרה כן “The Mishnah said so.”: ⁶³Nazir 1:4:1" href="/Jerusalem_Talmud_Nazir.1.4.1">Mishnah 1:4.“I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea. He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days,” but once in twelve months. “Who is one who shaves every thirty days? If he says, I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea.⁶⁴Rebbi agrees that an unspecified period of nezirut is 30 days. He requires the vow to state that the person making the vow intends a multitude of vows (each one implying a major expense for three sacrifices). But a reference to the hair on his head is for him a reference to a big tuft of hair, just as a reference to the dust of the earth is to a mound of earth. The Sages hold that the language used implies a reference to a multitude of separate things (hairs, dust particles, sand grains).” Rebbi Ze‘ira said, they differ if it was not made explicit. Where do we hold? If he says, “the fullness of my hair”, everybody agrees that he shaves once every thirty days. If he says, “the number of the hairs on my head,” everybody agrees that he shaves after twelve months⁶⁵It seems that the text is corrupt and the statements should be interchanged. If he says “the fulness of my head”, he refers to the growth on his head as one entity, implying an indefinite duration of his vow but no obligation for any particular Temple ceremony. He may shave his hair after 12 months, provided he offers the three prescribed sacrifices. But if he refers to the “number of hairs on his head”, he refers to a very great number of separate neziriot, and he can fulfill his obligation only by always offering his sacrifices at the earliest possible moment, after 30 days. He must shave every 30 days.. But we must hold that he says “like hair”. Rebbi says, “the fullness of my hair”. But the rabbis say, he means “the number of the hairs on my head.”⁶⁶This confirms the correction made in the preceding Note. And here, why? Why did the man not make the vow? He only encourages himself to avoid prohibitions⁶⁷While it is clear that for the rabbis he may shave after 30 days, it is not clear whether he is obligated for more than one period. Maybe he is not a nazir in perpetuity.. In addition, from the following: ⁶⁸Nazir.8b">Babli 8b, Tosephta 1:3. In these sources: כהלקטי קיץ וכשבילי שמיטה “the heaps of figs and the pathways of the Sabbatical” (when everybody is permitted to enter any field at any time.)“Rebbi Jehudah added: If he said, like that which is collected in the fig harvest, or like sheaves in a Sabbatical year, or like stars in the sky, he is a nazir in perpetuity and shaves every thirty days.” Could you say that Rebbi Jehudah follows the rabbis? He holds with Rebbi, as Rebbi Jehudah added: ⁶⁹In the Nazir.4b">Babli, 4b, the statement is attributed to Rebbi. In Tosephta Soṭah 3:16: R. Jehudah the Prince (= Rebbi). In Mekhilta deR. Ismael, Širah 2: R. Jehudah; Mekhilta deR.Simeon ben Ioḥai, p. 75: R. Jehudah the Prince. The Yerushalmi rejects the attribution to Rebbi. Since R. Jehudah admits that a nazir in perpetuity shaves only once a year, he must agree with Rebbi.“Absalom was a nazir in perpetuity and shaved every twelve months.” What is the reason? Because of nezirut. But that would mean for the rabbis that he shaved every thirty days; that is what we have stated: ⁷⁰Nazir 2:5:1" href="/Jerusalem_Talmud_Nazir.2.5.1">Mishnah 2:5.“I am a nazir the house full, or a chest full. One checks him out.⁷¹One has to ask him what he meant before deciding his status.” It was stated on that: He shaves every thirty days. But here he said, he shaved every twelve months⁷²Since it was stated that for the rabbis of Nazir 1:4:1" href="/Jerusalem_Talmud_Nazir.1.4.1">Mishnah 5, he shaves every 30 days even if he vowed nezirut in perpetuity, it follows that R. Ze‘ira could not be correct when he stated that the rabbis agree that “the fullness of my hair” implies even for the rabbis that he only shaves every 12 months since there is no visible difference between “the fullness of my hair” and “a chest full”..

מָנָה ו̇ חֳדָשִׁים וְנִיטְמָא מוֹנֶה עֹד ו̇ חֳדָשִׁים אוֹ חוֹזֶר וּמוֹנֶה י̇ב̇ חוֹדֶשׁ. הִשְׁלִים נְזִירוּתוֹ וְלֹא הִסְפִּיק לְגַלֵּחַ עַד שֶׁעָֽבְרוּ עָלָיו שְׁנַיִם שְׁלֹשָׁה יָמִים וְנִיטְמָא. רִבִּי מָנִי בָּעֵי. מִכֵּיוָן שֶׁלֹּא קִידֵּשׁ שְׂעָרוֹ בְּרַם מִי מַתִּירוֹ לְגַלֵּחַ. הֲרֵינִי נָזִיר לְאַחַר ב̇ יָמִים. נְזִיר עוֹלָם נָזִיר מִכְּבָר. מֵאַחַר שֶׁיֵּשׁ בְּיָדוֹ לְגַלֵּחַ נָזִיר. הֲרֵינִי נָזִיר לְאַחַר ב̇ יוֹם. נְזִיר עוֹלָם מִכְּבָר. מֵאַחַר שֶׁיֵּשׁ בְּיָדוֹ לְגַלֵּחַ נָזִיר. אוֹ מֵאַחַר שֶׁאִילּוּ נִיטְמָא וְאֵין לוֹ מֵהֵיכָן לִסְתּוֹר אֵינוֹ נָזִיר. If he had counted six months when he became impure⁷³A regular nazir has to start his nezirut after he underwent the purification ritual (Numbers.6.12">Num. 6:12). But a nazir in perpetuity has nothing to count; the rules of the regular nazir are no help in answering the question., does he count another six months or does he start anew counting twelve months? If he completed his term as nazir but did not manage to shave until two or three days had passed when he became impure⁷⁴It is obvious that he has to undergo the purification rite and then start his nezirut again, Nazir 3:4:1" href="/Jerusalem_Talmud_Nazir.3.4.1">Mishnah 3:4.. Rebbi Mani asked: Since he did not sanctify his hair, but what permits him to shave⁷⁵It seems that this sentence contains a scribal error and the text should be corrected as in the editio princeps: מִכֵּיוָן שֶׁלֹּא קִידֵּשׁ שְׂעָרוֹ בְּדָם מִי מַתִּירוֹ לְגַלֵּחַ “Since he did not sanctify his hair by blood (i. e., by the prescribed triple sacrifice) what permits him to shave?? “I am a nazir after two days, already a nazir in perpetuity.” Since he may shave, he is a nazir¹⁶Cf. Nazir 1:1:8" href="/Jerusalem_Talmud_Nazir.1.1.8">Note 23.. “I am a nazir after [20]⁷⁷Reading כ֗ “20” instead of ב֗ “2” (as in the parallel in the Nazir.14a">Babli, 14a) with the standard commentaries. Not only is “20” required by the context but also the reading “2” would require ב֗ ימים as against the collective כ֗ יום. days, already a nazir in perpetuity.” Since he may shave, is he a nazir, or since if he became impure he has no time to cancel, is he no nazir?⁷⁸In this case, one has to assume that he set a date for the start of his nezirut in perpetuity. The question is whether the introductory nezirut represents a valid vow. If the dates are chosen so that the nezirut in perpetuity starts immediately after the end of the regular nazir period, he would be able to fulfill all conditions of that period, which include shaving his head and burning the hair under the well-being offering. But if he should become impure during that time and has to start again, he would not be able at the end of the period to shave his head, and, therefore, could not fulfill the requirements for the triple sacrifice at that time. This might invalidate the first vow. No answer is given; the problem is to be resolved in the future if sacrifices are renewed in a rebuilt Temple. Similarly, the problem remains open in the Nazir.14a">Babli, 14a..

הֲרֵינִי נָזִיר לְאַחַר לּ̇ יוֹם. נְזִיר שִׁמְשׁוֹן נָזִיר מִכְּבָר. אָמַר רִבִּי חִינְנָא. מִסְתַּבְּרָא שֶׁתִּדְחֶה נְזִירוּת תּוֹרָה לִנְזִירוּת שִׁמְשׁוֹן. מַה טַעֲמָא. כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ. אֶת שֶׁנְּזִירוּתוֹ תּוֹרָה. יָצָאת נְזִירוּת שִׁמְשׁוֹן שֶׁאֵינָהּ תּוֹרָה. “I am a nazir after 30 days, but already a Samson-nazir.” Rebbi Ḥinena said, it is reasonable that the Torah nezirut should preëmpt the Samson-nezirut⁷⁹He keeps the regular nezirut, including its shaving, as if the Samson-nezirut did not exist.. What is the reason? “Thus he shall proceed, following the Torah of his nazir vow;⁸⁰Numbers.6.21">Num. 6:21.” if his nazir vow follows the Torah. This excludes Samson-nezirut which is not from the Torah⁸¹But from the prophets; it is valid as a common usage, not as a biblical precept..

נִיִטְמָא. אֵינוֹ מֵבִיא קָרְבַּן טוּמְאָה. לא אָמַר אֶלָּא אֵינוֹ מֵבִיא קָרְבַּן טוּמְאָה. הָא לִלְקוֹת לוֹקֶה. מַתְנִיתָא דְרִבִּי יוּדָה. דְּתַנֵּי בְשֵׁם רִבִּי יוּדָה. נְזִיר שִׁמְשׁוֹן מְטַמֵּא לַמֵּתִים. שֶׁכֵּן הָיָה שִׁמְשׁוֹן עַצְמוֹ מִיטַּמֵּא לַמֵּתִים. רִבִּי שִׁמְעוֹן אוֹמֵר. אָמַר. כְּשִׁמְשׁוֹן. לֹא אָמַר כְּלוּם. שֶׁלֹּא חָלָה נְזִירוּתוֹ מִפִּיו עָלָיו. מַאי טַעֲמָא. כְּפִי נִזְרוֹ. אֶת שֶׁנְּזִירוּתוֹ חָלָה מִפִּיו עָלָיו. יָצָא נְזִירוּת שִׁמְשׁוֹן שֶׁלֹּא חָלָה מִפִּיו עָלָיו אֶלָּא מִפִּי הַדִּיבֵּר. מַאי טַעֲמָא. כִּי נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן הַבָּטֶן. ⁸²Here starts the discussion of the rules of the Samson-nazir.“If he becomes impure, he does not bring a sacrifice of impurity.” He only said, “he does not bring a sacrifice of impurity.” But is he whipped⁸³For intentionally violating the commandment of purity of a nazir.? The Mishnah follows Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah⁸⁴Nazir.4b">Babli 4b, Tosephta 1:5. The Babli explains that the sentence about the Samson-nazir is formulated in parallel to the sentence about the nazir in perpetuity who is forbidden to become impure.: A Samson-nazir makes himself impure for the dead, since Samson himself was making himself impure for the dead. Rebbi Simeon says, if somebody said, “as Samson”, he did not say anything, since the quality of nazir was not brought on by his mouth⁸⁵In the interpretation of the Nazir.4b">Babli, 4b, R. Simeon negates the possibility for anybody to validly vow to be a Samson-nazir.. What is the reason? “By the word of his nazir-vow”⁸⁶Numbers.6.21">Num. 6:21. In the Biblical text: כְּפִי נִדְרוֹ “by the mouth of his vow”.. Any whose quality of nazir was brought on by his mouth; this excludes Samson-nezirut which was not brought on by his mouth but by the Word. What is the reason? “For the lad will be God’s nazir from the womb.⁸⁷Judges.13.5">Jud. 13:5.”