Talmud Nazir (E)

(4) [Ganzaka, N.W. of Persia; v, A.Z. (Sonc. ed.) p. 165, n. 5.]
(5) Whether he might personally arrange his removal to the family sepulchre (Rashi).
(6) Lev. XXI, 2.
(7) After three years he would undoubtedly be defective. Thus this Baraitha agrees with Rab.
(8) I.e. under no circumstances is a nazirite ever permitted to drink wine.
(9) As when a nazirite becomes a leper and then recovers from the disease.
(10) A corpse without relatives to provide for its burial must be buried by the first person who can do so, be he nazirite,
priest, or even High Priest; cf. infra 47a seq.
(11) However long it should be.
(12) Lev. XXI, 11; although referring to the High Priest, the same applies to the nazirite.
(13) Num. VI, 3; wine is mentioned specifically to tell us that it is to permit of no exception.
(14) E.g. if the person had sworn to drink wine before becoming a nazirite, he must not do so not with standing.
(15) Cf. supra 3b.
(16) Num. VI. 12.
(17) Instead of only thirty days.
(18) There is no penalty attached to one who defiles a nazirite.
(19) Both are scourged, v. infra.
(20) Num. VI, 12.
(21) Ibid. 9.
(22) Ibid. 5.
(23) The verb is written defectively and may therefore be read as an active mood instead of a passive one. There is now
no agent mentioned who ‘causes it to come upon his head’ and so whoever uses the razor on the nazirite is also a
transgressor. [This follows Rashi's reading. Asheri seems to have had a smoother text which simply took ‘razor’ as
subject of ‘come upon his head’, thus making no distinction as to who passes the razor over the nazirite.]
(24) In Lev. XIV, 9, whence is derived that the leprous nazirite must poll, v. supra 41a.
(25) After he had once polled illegitimately. Hence he must render thirty days void, before terminating the naziriteship.
(26) Why polling renders void thirty days.
(27) And so there is no point in requiring him to render any period void.
Talmud - Mas. Nazir 44b
Talmud - Mas. Nazir 44b
Talmud - Mas. Nazir 44b
MISHNAH. HOW WAS [THE RITE OF] THE POLLING AFTER DEFILEMENT
[PERFORMED]? HE WOULD BE SPRINKLED ON THE THIRD AND SEVENTH DAYS,
1
POLL ON THE SEVENTH DAY AND BRING HIS SACRIFICES ON THE EIGHTH DAY. IF HE
POLLED ON THE EIGHTH DAY,
2
 HE WOULD BRING HIS SACRIFICES ON THAT SAME
DAY. THIS IS THE OPINION OF R. AKIBA. R. TARFON ASKED HIM: WHAT DIFFERENCE
IS THERE BETWEEN THIS [NAZIRITE] AND A LEPER?
3
 HE REPLIED: THE PURIFICATION
OF THIS MAN DEPENDS ON THE [LAPSE OF SEVEN] DAYS ONLY], WHEREAS THE
PURIFICATION OF A LEPER DEPENDS [ALSO] ON HIS POLLING,
4
 AND HE CANNOT
BRING A SACRIFICE UNLESS THE SUN HAS SET UPON HIM [AFTER HIS RITUAL
BATH].
5
 
    GEMARA. Did [R. Tarfon] accept this answer or not?
6
 — Come and hear: Hillel
7
 learnt: If [the
nazirite] polled on the eighth day, he was to bring his sacrifices on the ninth. Now if you assume that
he accepted the answer, should he not bring his sacrifices on the eighth day?
8
 — Raba said: This
creates no difficulty,
9
 for the one case
10
 assumes that he bathed on the seventh day, and the other
11
that he did not bathe on the seventh day.
12
 
    Abaye said: I came across the colleagues of R. Nathan b. Hoshaia, seated [at their studies] and
reporting the following [teaching]. [Scripture says,] And come before the Lord unto the door of the
tent of meeting and give them unto the priest.
13
 When is he to come?
14
 If he has bathed and waited
until after sunset he may [come], but if he has not bathed and waited until after sunset he may not do

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so. Thus we see [they said] that [this Tanna] is of the opinion that a tebul yom
15
 after gonorrhoea is
still like a sufferer from gonorrhoea.
16
 I [Abaye] then said to them: If that is so,
17
 then in the case of
a defiled nazirite where we find the verse, He shall bring too turtle doves . . . to the priest to the door
of the tent of meeting
18
 [we should also say] that he is to come only if he has bathed and waited until
after sunset.
19
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(1) After defilement, with water mixed with ashes of the red heifer, v. Num. XIX.
(2) Instead of the seventh.
(3) A leper who polled on the eighth day instead of the seventh was required to wait until the ninth day before offering
his sacrifices. [V. Sifra on Lev. XIV, 9, where this, R. Akiba's view in the case of the leper is stated. According to some
texts, however, R. Akiba is of the opinion that the leper could bring his sacrifices on the same day (v. Malbim, a.l.). On
this reading, adopted by Rashi, Maimonides, and others, the Mishnah is to be interpreted thus: SAID R. TARFON TO
HIM, IF SO WHAT IS THE DIFFERENCE BETWEEN THE NAZIRITE AND THE LEPER (SINCE BOTH ARE IN
THIS RESPECT ALIKE). HE REPLIED, (THEY DIFFER IN THIS:) THE PURIFICATION OF THIS MAN
DEPENDS ON THE LAPSE OF SEVEN DAYS (ONLY) — i.e., he becomes clean on the seventh day even if he did
not poll — WHEREAS THE PURIFICATION OF A LEPER DEPENDS ALSO ON HIS POLLING (v. n. 6); AND
(THERE IS A FURTHER DIFFERENCE IN THAT A NAZIRITE) DOES NOT BRING A SACRIFICE UNLESS THE
SUN HAS SET UPON HIM (AFTER HIS RITUAL BATH) — i.e., whenever he immersed whether on the seventh or
eighth day, he brings the sacrifice only on the following day, whereas the leper who immersed on the eighth day may
bring the sacrifice on the same day, since he has been declared by the Torah clean as a result of the first polling and
immersion, v. Lev. XIV, 8.]
(4) He does not take a ritual bath until after the polling (Lev. XIV, 8); the nazirite took it before.
(5) Until evening he is a tebul yom (v. Glos.) and so cannot bring sacrifices.
(6) I.e. , does he now agree with R. Akiba, or does he still contend that the nazirite who polls on the eighth day must wait
like the leper until the ninth before bringing his sacrifices?
(7) The Amora of that name; not the Patriarch Hillel.
(8) So that unless R. Tarfon still disagreed with R. Akiba there would be no author for this Baraitha of Hillel.
(9) Even if R. Tarfon agreed with R. Akiba.
(10) That of the Mishnah which permits him to offer his sacrifices on the eighth day.
(11) The Baraitha which compels him to wait until the ninth day.
(12) And could not bring sacrifices before sunset on the day he bathed (the eighth day), and so had to wait until the ninth
day.
(13)  Lev. XV, 24. Referring to the sacrifices of one who has recovered from an unclean issue. V. 13 requires him to
bathe on the seventh day after the cessation of the issue.
(14) I.e. , when is he permitted to enter the Temple precincts again?
(15) V. Glos.
(16)  And so could not enter the Temple mount to give his sacrifices to the priest. Further, on the Eve of Passover it
would be forbidden to slaughter a Paschal lamb on his behalf and he would have to wait until the second Passover (v.
Ker. 10a).
(17) I. e. , if the reason just given is in fact the Tanna's reason for requiring him to wait until after sunset.
(18) Num. VI, 10. In this context, too, the previous verse requires him to bathe first.
(19) And so a nazirite after defilement should also be forbidden to enter the temple mount in just the same way as one
who has recovered from gonorrhoea is forbidden to do so.
Talmud - Mas. Nazir 45a
Talmud - Mas. Nazir 45a
Talmud - Mas. Nazir 45a
Now where were the Gates of Nicanor
1
 situated? At the entrance to [the camp of] the Levites
2
 [were
they not]? And yet it has been taught: One who is defiled by a corpse is allowed to enter the camp of
the Levites; and not merely one defiled by a corpse, but even the corpse itself [may enter there], for
it Says, And Moses took the bones of Joseph with him;
3
 the meaning of with him is ‘in his own
section , i.e. in the camp of the Levites.
4
 It must therefore be,
5
 said Abaye, that a tebul yom after
gonorrhoea is not like a sufferer from gonorrhoea,
6
 but in spite of this, because he still lacks

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