משנה: סְתָם נְזִירוּת שְׁלֹשִׁים יוֹם. גִּילַּח אוֹ שֶׁגִּילְּחוּהוּ לִיסְטִּין סוֹתֵר שְׁלֹשִׁים. נָזִיר שֶׁגִּילַּח בֵּין בַּזּוּג בֵּין בַּתַּעַר אוֹ שֶׁסִּיפְסֵף כָּל־שֶׁהוּא חַייָב. נָזִיר חוֹפֵף וּמְפַסְפֵּס אֲבָל לֹא סוֹרֵק. רִבִּי יִשְׁמָעֵאל אוֹמֵר לֹא יָחוֹף בָּאֲדָמָה מִפְּנֵי שֶׁהִיא מַשֶּׁרֶת אֶת הַשֵּׂיעָר. MISHNAH: An unspecified nezirut is thirty days¹²⁷Repeated from Nazir 1:3:1" href="/Jerusalem_Talmud_Nazir.1.3.1">Mishnah 1:3.. If he shaved, or robbers shaved him¹²⁸Forcibly., he starts again for thirty¹²⁹He counts a minimum of 30 days after his shaving before he can bring his sacrifices since no nazir can shave after less than 30 days.. A nazir who shaved any [hair], whether with scissors or razor knife, or cropped¹³⁰Arukh: ספסף, “tearing off part of the hair, cropping,” with the root remaining in the scalp, contrasting רַט “tearing or falling out completely”. (Compare Arabic سفساف “to sift”). The commentary from the school of Rashi and Maimonides explain: “tore out.”, is guilty. A nazir may wash his head and separate his hair but may not comb. Rebbi Ismael says, he cannot wash his hair with powder because that removes hair.

הלכה: סְתָם נְזִירוּת ל̇ יוֹם כול׳. כְּתִיב תַּעַר לֹא יַעֲבֹר עַל רֹאשׁוֹ. הָא עָבַר חַייָב. גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ. כַּמָּה הוּא גִּידּוּל שִׂיעֵר. ל̇ יוֹם. עַד כְּדוֹן נָזִיר טָמֵא. נָזִיר טָהוֹר. וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ. מַה תַלְמוּד לוֹמַר בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל־שְׂעָרוֹ. מִיכָּן שֶׁהוּא חוֹזֵר וּמְגַלֵּחַ. וְגִילַּח. כּוּלּוֹ וְלֹא מִקְצָתוֹ. מִיכָּן שֶׁאִם שִׁייֵר שְׁתֵּי שְׂעָרוֹת לֹא אָמַר כְּלוּם. תַּעַר לֹא יַעֲבֹר עַל רֹאשׁוֹ. אֵין לִי אֶלָּא תַעַר. מְנַיִין לְרַבּוֹת אֶת הַמְסַפְסֵף וְאֶת הַמִּסְפָּרַיִם כְּבַתַּעַר. תַּלְמוּד לוֹמַר לֹא יַעֲבוֹר עַל רֹאשׁוֹ. אֵין לִי אֶלָּא תַעַר. כָּל הַמַּעֲבִירִין בְּמַשְׁמַע. מִיכָּן שֶׁאֵינוֹ סוֹתֵר בּוֹ אֶלָּא בִלְבַד. HALAKHAH: “An unspecified nezirut is thirty days,” etc. ¹³³The text of the first two paragraphs of this Halakhah is in rather bad shape. It is written: “A shaving knife shall not pass over his head¹³⁴Numbers.6.5">Num. 6:5.;” therefore, if it did pass, he is guilty¹³⁵He is guilty if it passed: even if the nazir is passive. (In the Nazir.44a">Babli, 44a, and Sifry Num. 25, the sentence is interpreted to make the shaver equally guilty with the shaved.). “His head’s hair grows wildly;” how much means growing hair? 30 days¹³⁶Chapter 1, Notes 99,100.. {That refers to an impure nazir. A pure nazir? “He has to shave his head on the day be becomes pure.” Why does the verse say: “On the seventh day he shall shave all his hair”? That shows that he shaves a second time.}¹³⁷The text in braces is corrupt as it stands. The proposals for emendations create a new text; it seems better to try to understand the text as it is.
The verses quoted up to this point do not mention an impure nazir; it is possible to read with the classical commentaries: “That refers to a pure nazir. An impure nazir? ‘He has to shave his head on the day be becomes pure’ (Numbers.6.9">Num. 6:9).” This presupposes that a pure nazir who shaves has to start anew; why does an impure nazir, who anyhow has to start anew for a minimum of 30 days, add to his period of nezirut if he tears out a hair?
The following quote, Leviticus.14.9">Lev. 14:9, and its accompanying text have nothing to do with the nazir but refer to the convalescent sufferer from skin disease. He has to shave a second time, 7 days after the shaving ordered in Leviticus.14.8">v. 8. “He shaves,”¹³⁸Numbers.6.9">Num. 6:9 (the impure nazir), 6:18 (the pure nazir). all, not in part¹³⁹This is a non sequitur. In all other sources, the rule for the nazir is determined in comparison with the recovered sufferer from skin disease (Nazir 6:3:2" href="/Jerusalem_Talmud_Nazir.6.3.2">Note 137) and the Levites when inducted into the service of the Tabernacle (Numbers.8.7">Num. 8:7). In both cases, the verse emphasizes the necessity to shave all hair, meaning that no two hairs can be left standing [Nazir.32a">Babli 32a; Mishnah Nega‘im 14:4; Sifra Meṣora‘ Pereq 2(6)].. From here that if he left two hairs, he [did] nothing. “A shaving knife shall not pass over his head.¹³⁴Numbers.6.5">Num. 6:5.” Not only a shaving knife, from where to treat a cropper and scissors like a shaving knife? The verse says, “shall not pass over his head.” That means not only a shaving knife; all methods of removal are understood. From here that he starts again only for a [shaving knife]¹⁴⁰Part of the last sentence is missing here but can be recovered from the Nazir.39b">Babli, 39b, and Sifry Num. 25, where a text parallel to that extending the prohibition from a shaving knife to anything that shaves is attributed to R. Joshia; but R. Jonathan states that “the verse speaks of a shaving knife. Therefore, if he tore out, cropped, or went to the barber, he cannot be whipped.”
Since the wording of R. Joshia’s text in the Yerushalmi differs from the Babli/Sifry text, for R. Jonathan’s opinion only the meaning, but not the text, can be recovered..

רִבִּי בָּא בַּר מָמָל וְרִבִּי אִילָא בְּעוֹן קוֹמֵי רִבִּי יָסָא. לֹא יִסְתְּרוּ בוֹ שְׁלֹשִׁים אֲבָל יִסְתְּרוּ בוֹ שִׁבְעָה. לֹא. בְּשֶׁאֵינוֹ סוֹתֵר בּוֹ לֹא שִׁבְעָה וְלֹא שְׁלֹשִׁים. אִין תֵּימַר. לֹא יִסְתְּרוּ בוֹ שְׁלֹשִׁים. מַה בֵּין נְזִיר טָהוֹר מַה בֵּין נְזִיר טָמֵא. תַּנֵּי קַל וָחוֹמֶר בְּנָזִיר טָהוֹר. תַּנֵּי קַל וָחוֹמֶר בְּנָזִיר טָמֵא. קַל בְּנָזִיר טָהוֹר שֶׁאֵינוֹ סוֹתֵר אֶלָּא שְׁלֹשִׁים. וָחוֹמֶר שֶׁהוּא סוֹתֵר בּוֹ שִׁבְעָה. אִין תֵּימַר. לֹא יִסְתְּרוּ בוֹ שְׁלֹשִׁים. מַה שָׁנֵי בֵּין נָזִיר טָהוֹר בֵּין נָזִיר טָמֵא. קַל בְּנָזִיר טָמֵא שֶׁבְּכוּלָּן סוֹתְרִין בּוֹ. וָחוֹמֶר שֶׁהוּא סוֹתֵר בּוֹ שִׁבְעָה. אִין תֵּימַר. לֹא יִסְתְּרוּ בוֹ שְׁלֹשִׁים. מַה שָׁנֵי בֵּין נָזִיר טָהוֹר לְנָזִיר טָמֵא. אִית דְּבָעֵי מֵימַר. מַה שָׁנֵי בֵּין בְּמִסְפָּרַיִם לִבְתַעַר וְנָזִיר טָהוֹר כְּרִבִּי אֱלִיעֶזֶר. Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven¹⁴¹Since the person healed of skin disease shaves both after the initial ceremony (Leviticus.14.8">Lev. 14:8) and seven days afterwards (Leviticus.14.9">v. 9), it follows that seven days are sufficient to justify another shaving. Since shaving by means other than a knife is forbidden for the nazir only by implication, it seems reasonable to require only a 7 days’ growth for a nazir who removed hair not by a knife.! No, should they restart neither for seven nor for thirty¹⁴²According to R. Jonathan (Nazir 6:3:2" href="/Jerusalem_Talmud_Nazir.6.3.2">Note 140), shaving other than by a knife should not have any consequence.? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir¹⁴³The baraita to be quoted states that the exact duration of the period to restart the growth of hair is different for a pure nazir who shaves and an impure nazir who is forced to shave.? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven¹⁴⁴This text makes no sense. It seems that it must read with Tosephta 4:3: “He restarts only if shaved by a knife (most of his head); a restriction that he restart for 30 days.” If you say, he should restart for thirty, what is the difference between a pure and an impure nazir?¹⁴⁵This sentence has to be deleted; it belongs to the discussion after the baraita is quoted in its entirety. A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven¹⁴⁶In this sentence, “leniency” and “restriction” have to be switched. At the required shaving of the impure nazir, “knife” is not mentioned; everybody agrees that all methods of shaving are equally valid..” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir¹⁴⁷And the baraita clearly stated that the time lost is different for the two kinds of nazir.? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer¹⁴⁸Who in Nazir 3:4:1" href="/Jerusalem_Talmud_Nazir.3.4.1">Mishnah 3:4 requires the nazir who fulfilled his time but shaved before he brought his sacrifice only to wait another seven days. He certainly must agree with R. Jonathan that if the nazir did not use a knife he does not have to wait at all.?

תַּמָּן תַּנִּינָן. שְׁלֹשָׁה מְגַלְּחִין וְתִגְלַחְתָּן מִצְוָה. הַנָּזִיר וְהַמְצוֹרָע וְהַלְּוִיִם. וְכוּלָּן שֶׁגִּילְּחוּ שֶׁלֹּא בְתַעַר אוֹ שֶׁשִּׁיֵירוּ שְׁתֵּי שְׂעָרוֹת לֹא עָשׂוּ כְּלוּם. אָמַר רִבִּי אֶלְעָזָר. מַתְנִיתָא בְּנָזִיר טָמֵא. אֲבָל בְּנָזִיר טָהוֹר כֵּיוָן שֶׁגִּילַּח רוֹב רֹאשׁוֹ אֲפִילוּ שֶׁלֹּא בְתַעַר יָצָא. רִבִּי אִמִּי כְּהָדָא דְרִבִּי אֶלְעָזָר (בֶּן עֲזַרְיָה) בָּעֵי. כָּל־עַצְמוֹ אֵינוֹ קָרוּי תַעַר אֶלָּא בְנָזִיר טָהוֹר. תַּעַר לֹא יַעֲבֹר עַל רֹאשׁוֹ עַד מְלֹאת הַיָּמִים. הָא אִם הִשְׁלִים צָרִיךְ תַּעַר. דִּילְמָא לֹא אִיתְאֲמָרַת אֶלָּא בְנָזִיר טָמֵא בִּשְׁתֵּי שְׂעָרוֹת. אָמַר רִבִּי יוֹסֵי לְרִבִּי יַעֲקֹב בַּר אָחָא. נְהִיר אַתְּ דַּהֲוִיתוֹן קַייָמִין בְּנָזִיר וְאָֽמְרִינָן. לֹא שַׁנְייָה בֵּין מִסְפָּרַיִם לַבְּתַעַר. וְאָמַר רִבִּי לָֽעְזָר. מַתְנִיתָא בְּנָזִיר טָמֵא. נָזִיר טָהוֹר לָמָּה לֹא. נָזִיר טָהוֹר מְגַלֵּחַ לְאַחַר זְרִיקָה. כֵּיוָן שֶׁקִּדֵּשׁ שֻׁלְּמָה נִזְרוֹ. בְּרַם. כְּנָשׁוּר הוּא. There, we have stated¹⁴⁹Mishnah Nega‘im 14:4; quoted Nazir.40a">Babli 40a; cf. Nazir 6:3:2" href="/Jerusalem_Talmud_Nazir.6.3.2">Note 139.: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah)¹⁵⁰Since the author of the remark is R. Eleazar ben Pada, the words in parenthesis have to be deleted., asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.¹⁵¹Numbers.6.5">Num. 6:5.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs¹⁵²The impure nazir cannot restart his vow if he left two hairs uncut. But the requirement of a knife also applies to a pure nazir.. Rebbi Yose¹⁵³In the Nazir.42a">Babli, 42a, the remark is attributed to R. Yose ben Ḥanina. Since R. Jacob bar Aḥa was a colleague of R. Yasa and a teacher of R. Yose, it seems that one has to read “Yasa” instead of “Yose”; the attribution of the Babli is impossible. said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled¹⁵⁴For all sacrifices, the sprinkling of the blood on the walls of the altar fulfills the purpose of the sacrifice; nothing that happens afterwards can invalidate the sacrifice.. When that was sanctified, his vow was completed. But it¹⁵⁵The hair of the nazir’s head. is as if fallen out.

אַתְּ אָמַר בְּנָזִיר טָהוֹר רוֹב רֹאשׁוֹ מְעַכֵּב בּוֹ. גִּילַּח שְׁלִישׁוֹ. לֹא הִסְפִּיק לְגַלְּחוֹ עַד שֶׁגָּדַל כּוּלּוֹ. מְגַלֵּחַ הַשְּׁאָר וְדַייוֹ אוֹ צָרִיךְ לְגַלֵּחַ אֶת כּוּלּוֹ. אַתְּ אָמַר בְּנָזִיר טָמֵא שְׁתֵּי שְׂעָרוֹת מְעַכְּבוֹת בּוֹ שְׁתֵּי שְׂעָרוֹת סוֹתְרוֹת בּוֹ. וְדִכְוָתָהּ בְּנָזִיר טָהוֹר שְׁתֵּי שְׂעָרוֹת מְעַכְּבוֹת בּוֹ שְׁתֵּי שְׂעָרוֹת סוֹתְרוֹת בּוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וְכֵן הִיא. וְתַנֵּי כֵן. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשֵּׁם רִבִּי שִׁמְעוֹן. כְּשֵׁם שֶׁשְׁתֵּי שְׂעָרוֹת מְעַכְּבוֹת בּוֹ כָּךְ שְׁתֵּי שְׂעָרוֹת סוֹתְרוֹת בּוֹ. You say about a pure nazir that most of his hair hinders him¹⁵⁶If he shaved less than 50% of his head’s hair, he has not lived up to the conditions of his vow.. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything?¹⁵⁷The question is not answered, being unrealistic. You say about an impure nazir that two hairs hinder¹⁵²The impure nazir cannot restart his vow if he left two hairs uncut. But the requirement of a knife also applies to a pure nazir. or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated¹⁵⁸Tosephta 4:3; Nazir.40a">Babli 40a.: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

רִבִּי יִרְמְיָה בָּעֵי. וְגִילַּח אֶת כּוּלּוֹ וְשִׁייֵר בּוֹ שְׁתֵּי שְׂעָרוֹת וְהָיָה בָהֶן כְּדֵי לָכוּף רֹאשׁוֹ לְעִיקָּרוֹ שְׁתֵּי פְעָמִים וְגִלַּח מֵהֶם פַּעַם אַחַת. מֵאַחַר שֶׁגִּילַּח כְּדֵי סֵימָן יָצָא אוֹ מֵאַחַר שֶׁשִּׁייֵר כְּדֵי סֵימָן לֹא יָצָא. Rebbi Jeremiah asked: If he shaved everything but left two hairs which were long enough each to bend its end to its root¹⁵⁹A hair is considered cut if it cannot be bent so that its head touches its root. twice; he shaved to reduce it to one¹⁶⁰He cut all hairs to below the limit except two which he cut exactly to the limit. R. Jeremiah in general holds that the rules only state that the condition is fulfilled if the limit is not reached and violated if the limit is exceeded but at the exact limit nothing has been decided; cf. Babli Baba batra 22b, a position rejected in general.. Since he cut the required length, has he fulfilled his obligation, or because he omitted what was required, did he not fulfill his obligation?

רִבִּי אִילָא אָמַר קוֹמֵי רִבִּי יוֹסֵי. לְמַלְקוּת אַחַת. לְעִיכּוּב שְׁתַּיִם. לִסְתִירָה שָׁלֹשׁ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי. וְהוּא שֶׁסִּיפְסֵף כָּל־שֶׁהוּא חַייָב. אָמַר רִבִּי אַבָּא בַּר מָמָל. פָּתַר לֵיהּ רִבִּי יָסָא כָּל־שֶׁהוּא מִזֶּה וְכָל־שֶׁהוּא מִזֶּה. מַתְנִיתָא פְלִיגָא עַל שְׁמוּאֵל. יֵשׁ תּוֹלֵשׁ שְׁתֵּי שְׂעָרוֹת חַייָב עֲלֵיהֶן מִשֵּׁם אַרְבָּעָה ללָוִים. מִשֵּׁם נָזִיר מִשֵּׁם מְצוֹרָע מִשֵּׁם יוֹם טוֹב מִשֵׁם מַקִּיף. לַלָּוִים אֲתִינָן מִיתְנֵי. אֶבָל לַמַּלְקוּת לוֹקִין אֲפִילוּ עַל אַחַת. Rebbi Ila said before Rebbi Yose¹⁶¹Here also one has to read: Yasa.: For whipping one, for hindering two, to start again three¹⁶²A nazir who cut one hair can be whipped. If he was impure and failed to cut two hairs, he cannot re-start his nezirut; if he was pure and failed to cut two hairs, he did not fulfill his vow. If he is pure and cut three hairs, he has to keep a minimum of 30 days of nezirut after that.. A baraita disagrees with Rebbi Yose¹⁶¹Here also one has to read: Yasa.: “If he cropped any¹⁶³He did not even cut one entire hair., he is guilty.” Rebbi Abba bar Mamal said, Rebbi Yasa explains it by a little bit from each one¹⁶⁴Cropping many hairs is not comparable to cutting one hair.. A baraita disagrees with Samuel¹⁶⁵The mention of Samuel instead of R. Hila seems to be a scribal error.: A person may tear out two hairs and have violated four prohibitions¹⁶⁶The scribe did not quite understand his text. He wrote ללוים “for the Levites” insteat of לוים, לאוים “prohibitions”, literally “no’s”.: As a nazir, as a sufferer from sking disease, on a holiday, because of jaw stripping¹⁶⁷If a person who is both a nazir and a sufferer from skin disease (who has to grow his hair, Leviticus.13.45">Lev. 13:45) shaves his sideburns on a holiday, he violates 4 prohibitions with one act. Since shaving on a holiday is prosecutable only if he shaves a minimum of two hairs, R. Hila’s assertion that one can be whipped for shaving a single hair is put into question.. We have enumerated the prohibitions; but with regard to whippings, one even whips for one¹⁶⁸Things may be prohibited even if they cannot be prosecuted..

אִית תַּנָּיֵי תַנֵּי. מְפַסְפְּסִין בְּקִלִּיקִין. וְאִית תַּנָּיֵי תַנֵּי. אֵין מְפַסְפְּסִין. אָמַר רַב חִסְדָּא. מָאן דְּאָמַר מְפַסְפְּסִין. בְּבָרִיא. מָאן דְּאָמַר אֵין מְפַסְפְּסִין. בְּתַשׁ. Some Tannaïm state: “One separates matted hair¹⁶⁹קליקין is usually explained as κιλίκιον, τό “coarse cloth (of Cilician goat’s hair); covering used by soldiers and seamen”, but in this case (and the related one in Mishnah Miqwa’ot 9:2) one might refer to Latin culcita, culcitra, “sack filled with feathers, wool, or hair; cushion, mattress” (E. G.)..” Some Tannaïm state: “One does not separate.” Rav Ḥisda said, the one who states that one separates, for healthy [hair]; the one who states that one does not separate, for weak [hair].