Jerusalem Talmud Nazir 8.2

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.

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.