Talmud Nazir (E)

(31) From "here he shaved to the place where the nazirites used to broil the peace-offering. It follows then that the first
half of the verse cannot be taken literally as referring to place, but must be referring to time, viz.: after the slaughter of
the peaceoffering. [The chamber where the Nazirites broiled their peace-offering was situated on the South East of the
women's court, Mid. II, 6.]
(32) This is the version in Sifre (ibid.).
(33) In Num. VI, 18, And the nazirite shall shave at the door etc.
(34) Asheri pertinently points out that there is no Scriptural proof that the broiling was not to take place at the door.
(35) 
j,p
, ‘door’ means ‘opening’. Abba Hanan prefers an interpretation as near as possible to the literal one, if the
literal one itself cannot be used.
Talmud - Mas. Nazir 45b
Talmud - Mas. Nazir 45b
Talmud - Mas. Nazir 45b
lest the young priests become assailed by temptation through her.
1
 [R. Simeon's colleagues] said to
him: The case of the faithless wife
2
 disproves your point, for there it is written, And [the priest] shall
set her before the Lord,
3
 and we are not afraid lest the young priests be assailed by temptation,
through her.
4
 He replied: [The woman nazirite] pencils [her eyebrows] and applies rouge, whilst [the
faithless wife] uses neither pencil nor rouge.
5
 
    MISHNAH. HE THEN TOOK THE HAIR OF HIS CONSECRATED HEAD AND THREW IT
UNDER THE CAULDRON.
6
 IF HE SHAVED IN THE ‘PROVINCE’
7
 HE DID NOT THROW IT
UNDER THE CAULDRON: THE ABOVE REFERS ONLY TO POLLING IN RITUAL PURITY.
8
WHEREAS IN POLLING [AFTER] RITUAL DEFILEMENT HE DID NOT CAST IT UNDER
THE CAULDRON; R. MEIR SAID: ALL [NAZIRITES] THREW IT UNDER THE CAULDRON
WITH THE SOLE EXCEPTION OF A DEFILED NAZIRITE [WHO POLLED] IN THE
‘PROVINCES.
 
    GEMARA. HE THEN TOOK THE HAIR OF HIS CONSECRATED HEAD. Our Rabbis taught:
He then took the broth,
9
 put it along with the hair of his consecrated head and threw it under the
cauldron containing the peace-offering. But if he threw it under the cauldron containing the
sin-offering or the guilt-offerings his obligation would also be discharged.
 
    But is there a guilt-offering in the case of a ritually pure nazirite?
10
 — Raba replied: It means that
if a ritually defiled nazirite threw it under the pot of the guilt-offerings his obligation would be
discharged.
 
    How do we know this?
11
 — Raba replied: The verse says, ‘Which is under the sacrifice of the
peace-offerings’, signifying that part of its sacrifice should be underneath it.
12
 
    ‘But if he threw it under the cauldron containing the sin-offering [or the guilt-offering] his
obligation would also be discharged.’ Why?
13
 — The verse says, The sacrifice of,’ thereby including
the sin-offering and the guilt-offering.
14
 
    But have you not made use of the words ‘the sacrifice of’ for [the rule concerning] the broth? — If
that is its whole significance the verse should have said, ‘Of the broth of the peace-offerings.’ Why
then does it say ‘the sacrifice of’? Clearly to include the sin-offering and the guilt-offering.
 
    But perhaps its whole significance is this inference of the sin offering and the guilt-offering?
15
 —
If so, the verse should have read ‘the peace-offering or the sacrifice’. Why does it say, ‘the sacrifice
of the peace-offering’? We are thus entitled to infer both things.
 
    Our Rabbis taught: All [nazirites] threw [their hair] beneath the cauldron with the exception of a
defiled nazirite who polled in the ‘province’, because his hair had to be buried.
16
 This is the opinion

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of R. Meir. R. Judah said: Ritually clean [nazirites] whether in the one place or the other
17
 threw it
under; ritually defiled nazirites whether in the one place or the other
17
 did not throw it under, whilst
the Sages said: None threw it under the cauldron excepting a clean [nazirite who polled] in the
sanctuary, because [the polling] had then been properly done in the prescribed manner.
18
 
    MISHNAH. HE EITHER BOILED OR HALF-BOILED
19
 THE PEACE-OFFERING. THE
PRIEST THEN TOOK THE BOILED SHOULDER OF THE RAM,
20
 AN UNLEAVENED CAKE
FROM THE BASKET, AND AN UNLEAVENED WAFER, PLACED THEM ON THE
NAZIRlte'S HANDS
21
 AND WAVED THEM. AFTER THIS, THE NAZIRITE WAS ALLOWED
TO DRINK WINE AND DEFILE HIMSELF FOR THE DEAD.
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(1) The female nazirite was therefore required to poll in private, but not a male nazirite. [R. Simeon, according to Tosaf.
understood ‘door’ in the literal sense, and consequently differs from the Mishnah Mid. II, 6, which provides for the
polling a special chamber, v. supra p. 168, n. 10).
(2) Or Sotah, v. Num. V, 11ff.
(3) Num. V, 16. The hair was uncovered during the ceremony of administering the ‘bitter waters’. V. 17.
(4) The purpose of the verse cannot be therefore to require a woman nazirite to poll in private. In fact, she need not do
so.
(5)  And is therefore not attractive. R. Simeon retained his opinion that a woman nazirite was to poll in private, and a
male in public.
(6) In which his peace-offering was being prepared.
(7) I.e., outside the Temple precincts, he did not have to bring the hair into the temple. Thus the Babylonian version of
the Mishnah. The Jerusalem version reads here also, ‘he threw it under’
(8) At the termination of the naziriteship.
(9) Of the peace-offering.
(10) The sacrifices mentioned (supra 45a) are sin-offering, burnt-offering, peace-offering.
(11) That the broth had also to be cast under the cauldron.
(12) The inference is from the superfluous words ‘the sacrifice of’: showing that the fire was beneath the sacrifice itself,
and not merely beneath the pot.
(13) I.e., why not say that the peace-offering only is meant, since it is mentioned explicitly.
(14) Although it should preferably be the peace-offering.
(15) And not the rule concerning the broth.
(16) V. Tem. 34a.
(17) Whether in the Temple or in the ‘province’.
(18) Tosef. Naz. IV, 5.
(19) [ 
ekua
 . So Rashi. according to Tosaf. the word denotes ‘overdone’.]
(20) [The Mishnah does not mention the ‘breast’ and the ‘shoulder’, Num. VI, 20), as it deals only with such rites as are
distinct to the peace-offering of the nazirite; v. Petuchowski, a.l.]
(21) V. Num. VI, 19.
Talmud - Mas. Nazir 46a
Talmud - Mas. Nazir 46a
Talmud - Mas. Nazir 46a
R. SIMEON SAID THAT AS SOON AS ONE KIND OF BLOOD
1
 HAD BEEN SPRINKLED ON
HIS BEHALF THE NAZIRITE COULD DRINK WINE AND DEFILE HIMSELF FOR THE
DEAD.
2
 
    GEMARA. Our Rabbis taught: And after that the nazirite may drink wine
3
 means after [the
performance of] all that has to be done.
4
 This is the opinion of R. Eliezer, but the Sages said that [it
means] after any Single act.
5
 
    What is the Rabbis’ reason? — In this verse it is written, ‘And after that the nazirite may drink
wine,’ whilst in the preceding verse occur the words, After he has shaven his consecrated head,
6
 and

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