Talmud Nazir (E)

(7)  Num. VI, 5. He must therefore wait another whole period before he can shave the second time. Hence he can eat
sacred meats only after two periods have elapsed.
(8) Ibid.10.
(9) Lev. XIV, 5 seq.
(10) And so can be offered even though he may not have been a leper.
(11) And so can be offered even if he is not a leper.
(12) This permits him to poll and the other sacrifices can be brought later.
(13)  After the second polling on recovery from leprosy (Lev. XIV, 10). Until it was brought he could not eat sacred
meats.
(14) V. Men. 105a. He stipulates that if a guilt-offering is not due, the animal is to be a voluntary peace-offering. Since
the author is R. Simeon, there was no need to mention the guiltoffering.
(15) At the first polling.
(16) When he must now bring sacrifices due after his tale of days; Lev. XIV,9.
(17) Brought at the second and third pollings.
(18) The seven days that must be counted between the two pollings of a nazirite, but which have here become a whole
period.
(19) The burnt-offering is brought on each occasion in case he should have completed his naziriteship in purity.
Talmud - Mas. Nazir 60b
Talmud - Mas. Nazir 60b
Talmud - Mas. Nazir 60b
that if he Was actually a [clean] nazirite,
1
 the first burntoffering was [in discharge of] his obligation
and the present one is a freewill-offering, whilst if he was defiled and a confirmed leper, the first
burnt-offering was a freewill-offering and this one is [in discharge of] his obligation and the other
[animals] are the rest of his sacrifice.
 
    [A nazirite] who was in doubt whether he had been defiled but certainly been a confirmed leper,
may eat sacred meats after eight days,
2
 and may drink wine and touch the dead after sixty-seven
days,
3
 One who was in doubt whether he had been a confirmed leper but had certainly been defiled,
may eat sacred meats after thirty-seven days ,
4
 and may drink wine and touch the dead after
seventy-four days.’ One who was certainly defiled and certainly a confirmed leper may eat sacred
meats after eight days, and may drink wine and touch the dead after forty-four days.
5
 
    R. Simeon b. Yohai was asked by his disciples: May a ritually clean nazirite who was a leper poll
once only
6
 and have it reckoned for both purposes?
7
 — He replied: He cannot poll in this way.
8
They then asked him: Why? — He replied: If both [the nazirite and the leper polled] in order that it
should grow again,
9
 or both [polled] In order to remove [the hair],
10
 your suggestion would be
sound, but as it is the nazirite [polls] to remove [the hair] and the leper [polls] to let it grow again.
[They then said:] Granted that it should not count [for both pollings] after the period of confirmed
leprosy, let it still count [for both] after his tale of days?
11
 — He replied: If both were required to
poll before the sprinkling of the blood [of the sacrifice], your suggestion would be sound, but here
the leper polls before the sprinkling of the blood
12
 and the nazirite after the sprinkling of the blood.
13
[They next suggested that though the one polling] should not count both for the days of his leprosy
and his naziriteship, yet it ought to count for the days [both] of his leprosy and of his defilements.
14
[R. Simeon, however,] said to them: If both [polled] before bathing, your proposal would be sound,
but the defiled [nazirite polls] after bathing
15
 and the leper
16
 before bathing.
17
 
    [Another version of the discussion is as follows.]
18
 They said to him: You have given a good
reason why ii should not count [both] for his tale of days and for his naziriteship, but why should not
[one polling] count for his period of confirmed leprosy as well as for his defilement, since in both
cases [the polling] is to allow [the hair] to grow? — He replied: In the case of a ritually clean nazirite
who is a leper, [the purpose of] the one [polling]
19
 is for [the hair] to grow again and the other
20
 is to
remove [the hair], whilst in the case of a defiled nazirite who is a leper, the latter [polling takes

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place] before bathing and the former after bathing.
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(1) And was never a leper nor unclean.
(2) Since the shaving for leprosy may take place immediately he is seen to be clean and he has still to walt eight days.
(3)  For he must wait thirty days after the second polling for leprosy before he may shave on account of the doubt
whether he was defiled, and then he counts thirty days for his naziriteship in purity.
(4) As a defiled nazirite, he polls on becoming clean at the end of seven days and then again for his clean naziriteship
after thirty days. Since he may have been a leper, these two pollings now count for the leprosy and as he was certainly
unclean he can poll after seven days for the uncleanness and again after thirty days for his clean naziriteship.
(5) Seven for the leprosy, seven for the defilement and thirty for the clean naziriteship; Tosef. Naz. VI, z.
(6) If the termination of his naziriteship and his recovery from the disease coincided.
(7) This is really an objection to the Mishnah which requires him to poll four times, i.e., separately for each contingency.
(R. Asher.)
(8) And he must poll twice.
(9) I.e., if both were required to remove the hair a second time as the leper must.
(10) With no subsequent obligation to let it grow.
(11) Since after the tale of days (Lev. XIV,9), the leper also polls to remove his hair.
(12) He shaves on the seventh day and offers the sacrifice on the eighth day. (Lev. XIV, 9-10).
(13) V. Num. VI, 16-18.
(14) I.e., when the end of leprosy and defilement coincide.
(15) He shall shave his head on the day of his cleansing (Num. VI,9) i.e., after bathing.
(16) V. Lev. XIV,9.
(17) Tosef. Naz. V,4’ where the arguments are transposed in part.
(18) So Tosaf. and R. Asher consider the next passage.
(19) Viz., the polling because of the confirmed leprosy.
(20) Viz., the polling after the naziriteship.
Talmud - Mas. Nazir 61a
Talmud - Mas. Nazir 61a
Talmud - Mas. Nazir 61a
    R. Hiyya taught [the following differences: The leper polls] before bathing, [the unclean nazirite]
after bathing; the former before the sprinkling of the blood, the [clean nazirite] after the sprinkling of
the blood.
 
    SINCE POLLING ON ACCOUNT OF [LEPROUs] DISEASE etc. Rami b. Hama propounded:
Are the four pollings required
1
 for carrying out a religious duty,
2
 or whether they are merely in order
to remove defiled hair?
3
 The practical issue is whether this may be removed with nasha.
4
 For if we
say that they are a religious duty It would not be permitted to treat [the hair] with nasha, whereas if
their purpose is simply the removal of defiled hair, treatment with nasha would be permitted. What,
then, is the law?-Raba replied: Come and hear: And he is required to undergo four pollings.
5
 Now if
you assume that their purpose is simply the removal of defiled hair, three [pollings] alone should
suffice.
6
 Hence you may prove that they are [all] a religious duty. This proves It.
 
    C H A P T E R   I X
 
    MISHNAH. GENTILES HAVE NO [COMPETENCE FOR] NAZIRITESHIP,
7
 BUT WOMEN
AND SLAVES
8
 HAVE. THE NAZIRITE VOW IS MORE STRINGENT IN THE CASE OF
WOMEN THAN IN THE CASE OF SLAVES, FOR A MAN CAN COMPEL HIS SLAVE [TO
BREAK HIS VOW]
9
 BUT HE CANNOT COMPEL HIS WIFE [TO DO SO].
 
    GEMARA. The Mishnah teaches that GENTILES HAVE NO [COMPETENCE FOR]
NAZIRITESHIP [etc.]. How do we know this? — For our Rabbis taught: [Scripture says] Speak
unto the children of Israel,
10
 but not to Gentiles; and say unto them, thereby including slaves.
11

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