שְׁלשָׁה מִינִין אֲסוּרִין בַּנָּזִיר, הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגָּפֶן. וְכָל הַיּוֹצֵא מִן הַגֶּפֶן מִצְטָרְפִין זֶה עִם זֶה. וְאֵינוֹ חַיָּב עַד שֶׁיֹּאכַל מִן הָעֲנָבִים כַּזָּיִת. מִשְׁנָה רִאשׁוֹנָה, עַד שֶׁיִּשְׁתֶּה רְבִיעִית יַיִן. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ שָׁרָה פִתּוֹ בְיַיִן וְיֶשׁ בָּהּ כְּדֵי לְצָרֵף כַּזַּיִת, חַיָּב: Three types of actions are prohibited for a nazirite: The contraction of ritual impurity from a corpse, and the shaving of one’s hair, and eating or drinking any substances that emerge from the vine. The mishna adds: And all products that emerge from the vine combine with one another to the amount that renders a nazirite liable to receive lashes. And he is liable only if he eats an olive-bulk of the grapes. An initial version of the mishna says that a nazirite is liable to receive lashes only if he drinks a quarter-log of wine. Rabbi Akiva says: Even if he soaked his bread in wine and the two together contain enough to combine to the amount of an olive-bulk, he is liable.
וְחַיָּב עַל הַיַּיִן בִּפְנֵי עַצְמוֹ, וְעַל הָעֲנָבִים בִּפְנֵי עַצְמָן, וְעַל הַחַרְצַנִּים בִּפְנֵי עַצְמָן, וְעַל הַזַּגִּים בִּפְנֵי עַצְמָן. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיֹּאכַל שְׁנֵי חַרְצַנִּים וְזַגָּן. אֵלּוּ הֵן חַרְצַנִּים וְאֵלּוּ הֵן זַגִּים, הַחַרְצַנִּים אֵלּוּ הַחִיצוֹנִים, הַזַּגִּים אֵלּוּ הַפְּנִימִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, שֶׁלֹּא תִטְעֶה, כְּזוֹג שֶׁל בְּהֵמָה, הַחִיצוֹן זוֹג וְהַפְּנִימִי עִנְבָּל: And furthermore, a nazirite is liable to receive lashes for consuming wine by itself, and for grapes by themselves, and for ḥartzannim by themselves, and for zaggim by themselves, as each of these is forbidden separately by the Torah. Rabbi Elazar ben Azarya says: He is liable only if he eats an olive-bulk that includes at least two ḥartzannim and one zag, in accordance with the verse “From ḥartzannim to zag” (Numbers 6:4), where the first term is in the plural and the second in the singular. The mishna discusses the meaning of these terms: Which parts are ḥartzannim and which are zaggim? The ḥartzannim are the outside parts, the skin of the grape, while the zaggim are the inner parts, the seeds. This is the statement of Rabbi Yehuda. Rabbi Yosei says: The opposite is the case and this is the mnemonic so that you should not err: It is like a bell [zog] worn by an animal, in which the outer part, which corresponds to the skin of a grape, is called zog, and the inner portion of the bell, the clapper, which corresponds to the seeds in a grape, is called inbal.
סְתָם נְזִירוּת שְׁלשִׁים יוֹם. גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ לִסְטִים, סוֹתֵר שְׁלשִׁים יוֹם. נָזִיר שֶׁגִּלַּח בֵּין בְּזוּג בֵּין בְּתַעַר אוֹ שֶׁסִּפְסֵף כָּל שֶׁהוּא, חַיָּב. נָזִיר חוֹפֵף וּמְפַסְפֵּס, אֲבָל לֹא סוֹרֵק. רַבִּי יִשְׁמָעֵאל אוֹמֵר, לֹא יָחוֹף בַּאֲדָמָה, מִפְּנֵי שֶׁמַּשֶּׁרֶת אֶת הַשֵּׂעָר: A naziriteship of unspecified length lasts for thirty days. If a nazirite shaved his hair during that period, or if he was shaved by bandits [listim] against his will, this negates thirty days of his naziriteship, which he must count afresh. With regard to a nazirite who shaved his hair, whether he did so with scissors or with a razor, or if he pulled out [sifsef ] any amount, he is liable. A nazirite may shampoo [ḥofef ] his head and separate [mefaspes] his hairs manually, without concern that hairs might fall out. However, he may not comb his hair. Rabbi Yishmael says: A nazirite may not shampoo his hair with earth because this causes the hair to fall out.
נָזִיר שֶׁהָיָה שׁוֹתֶה יַיִן כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּשְׁתֶּה אַל תִּשְׁתֶּה, וְהוּא שׁוֹתֶה, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מְגַלֵּחַ כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תְּגַלֵּחַ אַל תְּגַלֵּחַ, וְהוּא מְגַלֵּחַ, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מִטַּמֵּא לְמֵתִים כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּטַּמָּא אַל תִּטַּמָּא, וְהוּא מִטַּמֵּא, חַיָּב עַל כָּל אַחַת וְאֶחָת: A nazirite who was drinking wine all day is liable to receive only one set of lashes. If people said to him during the course of the day: Do not drink, do not drink, and nevertheless he continues to drink, he is liable for each and every time he was warned. If a nazirite kept shaving all day, he is liable to receive only one set of lashes. If they said to him: Do not shave, do not shave, and he shaves, he is liable for each and every time he was warned. If he became ritually impure from a corpse many times all day, he is liable to receive only one set of lashes. If they said to him: Do not become impure, do not become impure, and he continues to become impure, he is liable for each and every time he was warned.
שְׁלשָׁה מִינִין אֲסוּרִין בַּנָּזִיר, הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגָּפֶן. חֹמֶר בַּטֻּמְאָה וּבַתִּגְלַחַת מִבַּיּוֹצֵא מִן הַגֶּפֶן, שֶׁהַטֻּמְאָה וְהַתִּגְלַחַת סוֹתְרִין, וְהַיּוֹצֵא מִן הַגֶּפֶן אֵינוֹ סוֹתֵר. חֹמֶר בַּיּוֹצֵא מִן הַגֶּפֶן מִבַּטֻּמְאָה וּבַתִּגְלַחַת, שֶׁהַיּוֹצֵא מִן הַגֶּפֶן לֹא הֻתַּר מִכְּלָלוֹ, וְטֻמְאָה וְתִגְלַחַת הֻתְּרוּ מִכְּלָלָן בְּתִגְלַחַת מִצְוָה וּבְמֵת מִצְוָה. וְחֹמֶר בַּטֻּמְאָה מִבַּתִּגְלַחַת, שֶׁהַטֻּמְאָה סוֹתֶרֶת אֶת הַכֹּל וְחַיָּבִין עָלֶיהָ קָרְבָּן, וְתִגְלַחַת אֵינָהּ סוֹתֶרֶת אֶלָּא שְׁלשִׁים יוֹם וְאֵין חַיָּבִין עָלֶיהָ קָרְבָּן: Three types of actions are prohibited for a nazirite: Contracting ritual impurity imparted by a corpse, and shaving his hair, and eating or drinking any substances that emerge from the vine. There is a greater stricture with regard to the prohibitions of impurity and shaving than that of substances that emerge from the vine, as impurity and shaving negate his naziriteship, i.e., he must add thirty days to his term of naziriteship or start it afresh. But if he eats or drinks that which emerges from the vine, this does not negate his naziriteship. Conversely, there is a greater stricture with regard to substances that emerge from the vine than with regard to impurity and shaving, as in the case of products that emerge from the vine nothing is exempted from its general prohibition in certain circumstances, i.e., there are no exceptions. But with regard to impurity and shaving certain cases are exempted from their general prohibition. For example, there are the cases of obligatory shaving, e.g., a leper who was purified during his naziriteship, and of a corpse with no one to bury it [met mitzva]. A nazirite may tend to the burial of a met mitzva, despite the fact that he will thereby contract ritual impurity from a corpse. The mishna adds: And there is a greater stricture with regard to impurity than with regard to shaving, as a nazirite’s impurity negates all his days of naziriteship and begins his term afresh, and he is liable to bring an offering for it, before starting his new term of naziriteship. But shaving negates only thirty days at most, and he is not liable to bring an offering for it.
תִּגְלַחַת הַטֻּמְאָה כֵּיצַד, הָיָה מַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וּמְגַלֵּחַ בַּשְּׁבִיעִי, וּמֵבִיא קָרְבְּנוֹתָיו בַּשְּׁמִינִי. וְאִם גִּלַּח בַּשְּׁמִינִי, מֵבִיא קָרְבְּנוֹתָיו בּוֹ בַיּוֹם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי טַרְפוֹן, מַה בֵּין זֶה לַמְּצֹרָע. אָמַר לוֹ, זֶה טָהֳרָתוֹ תְלוּיָה בְיָמָיו, וּמְצֹרָע טָהֳרָתוֹ תְלוּיָה בְתִגְלַחְתּוֹ, וְאֵינוֹ מֵבִיא קָרְבָּן אֶלָּא אִם כֵּן הָיָה מְעֹרַב שָׁמֶשׁ: With regard to the shaving of ritual impurity performed by a nazirite who became impure during his naziriteship, how is it performed? The priest would sprinkle the waters of purification on him on the third and the seventh days after he contracted his impurity, as performed for all those who contracted impurity imparted by a corpse. And he shaves his hair on the seventh day and brings his offerings on the eighth day. And if he shaved on the eighth day he brings his offerings on that day, this is the statement of Rabbi Akiva. Rabbi Tarfon said to him: What is the difference between this ritual and that of a leper? A leper also shaves on the seventh day and sacrifices his offerings on the eighth. However, if a leper shaves on the eighth day he brings his offerings on the ninth day, not on the day of his shaving. Rabbi Akiva said to him: The purification of this impure nazirite depends on his days, as he immerses on the seventh day like all those who contract impurity imparted by a corpse, which means he is already ritually pure on the eighth day. But with regard to a leper, his purification depends on his shaving. Any immersion performed earlier is of no account, and must be repeated. And a leper brings his offering only if the sun has set following his immersion. Since offerings are not sacrificed at night, the bringing of his offering is postponed until the following day.
תִּגְלַחַת הַטָּהֳרָה כֵּיצַד, הָיָה מֵבִיא שָׁלשׁ בְּהֵמוֹת, חַטָּאת עוֹלָה וּשְׁלָמִים, וְשׁוֹחֵט אֶת הַשְּׁלָמִים, וּמְגַלֵּחַ עֲלֵיהֶם, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי אֶלְעָזָר אוֹמֵר, לֹא הָיָה מְגַלֵּחַ אֶלָּא עַל הַחַטָּאת, שֶׁהַחַטָּאת קוֹדֶמֶת בְּכָל מָקוֹם. וְאִם גִּלַּח עַל אַחַת מִשְּׁלָשְׁתָּן, יָצָא: With regard to a nazirite’s shaving of purity after the completion of his term of naziriteship, how is it performed? He would bring three animals: One for a sin-offering, one for a burnt-offering, and one for a peace-offering. And he slaughters the peace-offering and shaves his hair after he slaughters them. This is the statement of Rabbi Yehuda. Rabbi Elazar says: He would shave only after he slaughtered the sin-offering, as the sin-offering precedes the other offerings in all places, and therefore he sacrifices the sin-offering first. He shaves his hair after he slaughters this offering. And if he shaved after the sacrifice of any one of the three of them, he has fulfilled his obligation after the fact.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הֵבִיא שָׁלשׁ בְּהֵמוֹת וְלֹא פֵרֵשׁ, הָרְאוּיָה לְחַטָּאת תִּקְרַב חַטָּאת, לְעוֹלָה תִּקְרַב עוֹלָה, לִשְׁלָמִים תִּקְרַב שְׁלָמִים. הָיָה נוֹטֵל שְׂעַר רֹאשׁ נִזְרוֹ וּמְשַׁלֵּחַ תַּחַת הַדּוּד. וְאִם גִּלַּח בַּמְּדִינָה הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. בַּמֶּה דְבָרִים אֲמוּרִים, בְּתִגְלַחַת הַטָּהֳרָה. אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, לֹא הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. רַבִּי מֵאִיר אוֹמֵר, הַכֹּל מְשַׁלְּחִין תַּחַת הַדּוּד, חוּץ מִן הַטָּמֵא שֶׁבַּמְּדִינָה בִּלְבָד: Rabban Shimon ben Gamliel says: If a nazirite brought three animals without specifying which of them was for which offering, the one that is fit for a sin-offering, i.e., a female sheep in its first year, is sacrificed as a sin-offering; that which is fit for a burnt-offering, a male sheep in its first year, is sacrificed as a burnt-offering; and that which is fit for a peace-offering, a ram, i.e., a male sheep over the age of one year, is sacrificed as a peace-offering. After the nazirite shaved off his hair, he would take the hair of his consecrated head and throw it under the pot in which the peace-offering was cooked, where it would burn. And if the nazirite shaved in the rest of the country, i.e., outside the Temple, he would not throw the hair under the pot. In what case is this statement said? It is said with regard to the shaving of purity. However, with regard to the shaving of impurity, i.e., shaving that accompanied his guilt-offering and sin-offering of birds after his term of naziriteship was interrupted by impurity, he would not throw his hair under the pot in which his offerings were cooked, as the Torah stated this requirement only for a pure nazirite. Rabbi Meir says: Everyone throws his hair under the pot, including a pure nazirite who shaved outside the Temple and an impure nazirite, except for an impure nazirite who shaved in the rest of the country. In that case alone he refrains from throwing his hair to be burned beneath his offering.
הָיָה מְבַשֵּׁל אֶת הַשְּׁלָמִים אוֹ שׁוֹלְקָן. הַכֹּהֵן נוֹטֵל אֶת הַזְּרוֹעַ בְּשֵׁלָה מִן הָאַיִל, וְחַלַּת מַצָּה אַחַת מִן הַסַּל, וּרְקִיק מַצָּה אֶחָד, וְנוֹתֵן עַל כַּפֵּי הַנָּזִיר וּמְנִיפָן, וְאַחַר כָּךְ הֻתַּר הַנָּזִיר לִשְׁתּוֹת יַיִן וּלְהִטַּמֵּא לְמֵתִים. רַבִּי שִׁמְעוֹן אוֹמֵר, כֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים, הֻתַּר הַנָּזִיר לִשְׁתּוֹת בְּיַיִן וּלְהִטַּמֵּא לְמֵתִים: The nazirite would cook the peace-offering or overcook it, i.e., cook it thoroughly. The priest takes the cooked foreleg from the ram, and one unleavened loaf from the basket, and one unleavened wafer, and places them on the palms of the nazirite and waves them, as described in the Torah (Numbers 6:19–20). And afterward the nazirite is permitted to drink wine and to contract ritual impurity imparted by a corpse. Rabbi Shimon says: Once the blood of one of the offerings has been sprinkled on the nazirite’s behalf, the nazirite is permitted to drink wine and to contract ritual impurity imparted by a corpse. The rest of the ritual is not indispensable for his purification.
גִּלַּח עַל הַזֶּבַח וְנִמְצָא פָסוּל, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. גִּלַּח עַל הַחַטָּאת שֶׁלֹּא לִשְׁמָהּ וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. גִּלַּח עַל הָעוֹלָה אוֹ עַל הַשְּׁלָמִים שֶׁלֹּא לִשְׁמָן וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אוֹתוֹ הַזֶּבַח לֹא עָלָה לוֹ, אֲבָל שְׁאָר זְבָחִים עָלוּ לוֹ. וְאִם גִּלַּח עַל שְׁלָשְׁתָּן וְנִמְצָא אֶחָד מֵהֶן כָּשֵׁר, תִּגְלַחְתּוֹ כְשֵׁרָה, וְיָבִיא שְׁאָר הַזְּבָחִים: As taught earlier (45a) the nazirite shaves after having brought one, or all, of his offerings. This mishna discusses what the halakha is if the offering was found to be invalid after the nazirite had shaved. If a nazirite shaved based upon the requisite offering, and afterward the offering was found to be invalid for any reason, his shaving is invalid and his offerings do not count toward the fulfillment of his obligation. If he shaved based upon the sin-offering, that was found to have been sacrificed not for its own sake, which invalidates the offering, and afterward he brought his other offerings for their own sake, his shaving is invalid and his other offerings do not count toward the fulfillment of his obligation. If he shaved based upon the requisite burnt-offering or having brought the requisite peace-offering, and these were offered not for their own sake, and afterward he brought his remaining offerings for their own sake, his shaving is invalid and his offerings do not count toward the fulfillment of his obligation. Rabbi Shimon says: In the case of one who shaved based upon a burnt-offering or a peace-offering that was sacrificed not for its own sake, that offering, which was performed incorrectly, does not count toward the fulfillment of his obligation; however, his other offerings do count. And everyone agrees that if he shaved based upon all three of them, i.e., he brought all three offerings, without specifying which offering he is basing his shaving upon, and even one of them was found valid, his shaving is valid, but he must bring the other offerings in order to fulfill his obligation.
מִי שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים וְנִטְמָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר, סוֹתֵר אֶת הַכֹּל. וַחֲכָמִים אוֹמְרִים, יָבִיא שְׁאָר קָרְבְּנוֹתָיו וְיִטְהָר. אָמְרוּ לוֹ, מַעֲשֶׂה בְמִרְיָם הַתַּרְמוֹדִית שֶׁנִּזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, וּבָאוּ וְאָמְרוּ לָהּ עַל בִּתָּהּ שֶׁהָיְתָה מְסֻכֶּנֶת, וְהָלְכָה וּמְצָאתָהּ שֶׁמֵּתָה, וְאָמְרוּ חֲכָמִים, תָּבִיא שְׁאָר קָרְבְּנוֹתֶיהָ וְתִטְהָר: With regard to one on whose behalf the blood of one of his nazirite offerings was sprinkled on the altar, and he became ritually impure before bringing the rest of his offerings, Rabbi Eliezer says: His impurity negates the entire tally, and he remains a nazirite. And the Rabbis say: Let him bring the rest of his offerings and be purified. The Rabbis said to Rabbi Eliezer: An incident occurred involving Miriam of Tarmod who was a nazirite, that the blood of one of her offerings was sprinkled on her behalf, and they came and told her that her daughter was mortally ill. And she went and found that her daughter was dead, and thereby contracted impurity. And the Rabbis said: Let her bring the rest of her offerings and be purified.