nazir

HALAKHAH: “If a person vowed to be a nazir and went to bring his animal,” etc. Where do we hold? If he saw an animal passing on the market and said, I am a nazir on that animal which passed by, he is a nazir even if the animal was stolen. If he thought that he had one and it turned out that he did not, would we say if he was rich and became poor, the nezirut would be invalidated? But we must hold that he said, I am a nazir on the animal I have at home, then went and found it stolen. If he vowed before the animal was stolen he is a nazir, after the animal was stolen he is not a nazir. The students of Rebbi Ḥiyya bar Julianus say: Rebbi Jehudah asked: If the thieves returned it in the night, did his nezirut return to him retroactively or for the future?

HALAKHAH: “If a person vowed to be a nazir and went to bring his animal,” etc. Where do we hold? If he saw an animal passing on the market and said, I am a nazir on that animal which passed by, he is a nazir even if the animal was stolen. If he thought that he had one and it turned out that he did not, would we say if he was rich and became poor, the nezirut would be invalidated? But we must hold that he said, I am a nazir on the animal I have at home, then went and found it stolen. If he vowed before the animal was stolen he is a nazir, after the animal was stolen he is not a nazir. The students of Rebbi Ḥiyya bar Julianus say: Rebbi Jehudah asked: If the thieves returned it in the night, did his nezirut return to him retroactively or for the future?

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

MISHNAH: If they were walking on the road and a person came towards them when one said, “I am a nazir unless he is Mr. X”, and another said, “I am a nazir if it is not he”; “I am a nazir unless one of you is a nazir”, “unless both of you are nezirim”, “unless all of you are nezirim”. The House of Shammai say, they are all nezirim, but the House of Hillel say, only those whose assertions prove wrong are nezirim. Rebbi Ṭarphon said, none of them is a nazir. If he suddenly returned, no one is a nazir. Rebbi Simeon says, one should say: If it was as I said, I am a nazir by obligation, otherwise I am a nazir voluntarily. If one saw a koy and said, “I am a nazir if this is a wild animal”, “I am a nazir if this is not a wild animal”, “I am a nazir if this is a domestic animal”, “I am a nazir if this is a not a domestic animal”, “I am a nazir if this is a wild and domestic animal”, “I am a nazir if this is neither a wild nor a domestic animal”, “I am a nazir if one of you is a nazir”, “if one of you is not a nazir”, “if both of you are nezirim”, then all of them are nezirim.

It was stated: “Rebbi Jehudah said in the name of Rebbi Ṭarphon: None of them is a nazir since nezirut exists only by warning.” That is what Rebbi Jehudah said, “doubtful nezirut is permitted.”

Where do we hold? If one says, Reuben, and the other says, Simeon, as you take it, if he is Reuben, one is a nazir, if he is Simeon, one is anazir. But we must hold that one says, Reuben, and the other says, Simeon. He suddenly disappeared, he was neither Reuben nor Simeon; nobody is a nazir.

Where do we hold? If one says, Reuben, and the other says, Simeon, as you take it, if he is Reuben, one is a nazir, if he is Simeon, one is anazir. But we must hold that one says, Reuben, and the other says, Simeon. He suddenly disappeared, he was neither Reuben nor Simeon; nobody is a nazir.

MISHNAH: Three kinds are forbidden for the nazir: Impurity, shaving, and anything coming from the vine. Everything coming from the vine is added together. He is only guilty when he eats grapes in the volume of an olive; according to the early Mishnah if he drinks a quartarius of wine. Rebbi Aqiba says, even if he dipped his bread in wine for a total volume of an olive, he is guilty.

HALAKHAH: “Three kinds are forbidden for the nazir,” etc. Impurity, as it is written: “During all the days he vowed to the Eternal he shall not come close to a human corpse.” Shaving, as it is written: “During all the days of his nazir vow, a shaving knife shall not come onto his head.” Anything from the vine, as it is written: “During all the days of his vow, of anything coming from the wine-vine [he shall not eat.]”

HALAKHAH: “Three kinds are forbidden for the nazir,” etc. Impurity, as it is written: “During all the days he vowed to the Eternal he shall not come close to a human corpse.” Shaving, as it is written: “During all the days of his nazir vow, a shaving knife shall not come onto his head.” Anything from the vine, as it is written: “During all the days of his vow, of anything coming from the wine-vine [he shall not eat.]”

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

“Fresh”, to include unripe berries. “Fresh”, to include the flower. The baraita follows Rebbi Yose, since Rebbi Yose said, the flower is forbidden for the nazir because it is a fruit. It is possible to eat a bunch of grapes and to be guilty in reference to “grapes, fresh or dried, he shall not eat.” If he soaked it for soaking, pressed it for wine, and they warned him about “anything that comes from the wine-vine”, etc.

MISHNAH: An unspecified nezirut is thirty days. If he shaved, or robbers shaved him, he starts again for thirty. A nazir who shaved any [hair], whether with scissors or razor knife, or cropped, is guilty. A nazir may wash his head and separate his hair but may not comb. Rebbi Ismael says, he cannot wash his hair with powder because that removes hair.

MISHNAH: An unspecified nezirut is thirty days. If he shaved, or robbers shaved him, he starts again for thirty. A nazir who shaved any [hair], whether with scissors or razor knife, or cropped, is guilty. A nazir may wash his head and separate his hair but may not comb. Rebbi Ismael says, he cannot wash his hair with powder because that removes hair.

HALAKHAH: “An unspecified nezirut is thirty days,” etc. It is written: “A shaving knife shall not pass over his head;” therefore, if it did pass, he is guilty. “His head’s hair grows wildly;” how much means growing hair? 30 days. {That refers to an impure nazir. A pure nazir? “He has to shave his head on the day be becomes pure.” Why does the verse say: “On the seventh day he shall shave all his hair”? That shows that he shaves a second time.} “He shaves,” all, not in part. From here that if he left two hairs, he [did] nothing. “A shaving knife shall not pass over his head.” Not only a shaving knife, from where to treat a cropper and scissors like a shaving knife? The verse says, “shall not pass over his head.” That means not only a shaving knife; all methods of removal are understood. From here that he starts again only for a [shaving knife].

HALAKHAH: “An unspecified nezirut is thirty days,” etc. It is written: “A shaving knife shall not pass over his head;” therefore, if it did pass, he is guilty. “His head’s hair grows wildly;” how much means growing hair? 30 days. {That refers to an impure nazir. A pure nazir? “He has to shave his head on the day be becomes pure.” Why does the verse say: “On the seventh day he shall shave all his hair”? That shows that he shaves a second time.} “He shaves,” all, not in part. From here that if he left two hairs, he [did] nothing. “A shaving knife shall not pass over his head.” Not only a shaving knife, from where to treat a cropper and scissors like a shaving knife? The verse says, “shall not pass over his head.” That means not only a shaving knife; all methods of removal are understood. From here that he starts again only for a [shaving knife].

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

You say about a pure nazir that most of his hair hinders him. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything? You say about an impure nazir that two hairs hinder or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

You say about a pure nazir that most of his hair hinders him. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything? You say about an impure nazir that two hairs hinder or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

You say about a pure nazir that most of his hair hinders him. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything? You say about an impure nazir that two hairs hinder or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

Rebbi Ila said before Rebbi Yose: For whipping one, for hindering two, to start again three. A baraita disagrees with Rebbi Yose: “If he cropped any, he is guilty.” Rebbi Abba bar Mamal said, Rebbi Yasa explains it by a little bit from each one. A baraita disagrees with Samuel: A person may tear out two hairs and have violated four prohibitions: As a nazir, as a sufferer from sking disease, on a holiday, because of jaw stripping. We have enumerated the prohibitions; but with regard to whippings, one even whips for one.

MISHNAH: A nazir who was drinking wine all day long is guilty only once. If he was told “do not drink, do not drink” and he did drink, he is guilty for each single infraction. One who shaved all day long is guilty only once. If he was told “do not shave, do not shave” and he did shave, he is guilty for each single infraction. One who defiled himself for the dead all day long is guilty only once. If he was told “do not defile yourself, do not defile yourself” and he did defile himself, he is guilty for each single infraction.

HALAKHAH: “A nazir who drank wine,” etc. A nazir while he was in a cemetery: Rebbi Joḥanan said, one warns him about wine and shaving. Rebbi Simeon ben Laqish said, since one cannot warn him because of impurity, one does not warn him about wine and shaving. One reads all this in the Third Chapter.

HALAKHAH: “A nazir who drank wine,” etc. A nazir while he was in a cemetery: Rebbi Joḥanan said, one warns him about wine and shaving. Rebbi Simeon ben Laqish said, since one cannot warn him because of impurity, one does not warn him about wine and shaving. One reads all this in the Third Chapter.

MISHNAH: Three kinds are forbidden for the nazir: Impurity, shaving, and consuming produce of the vine. Impurity and shaving are more severe than the prohibition of produce of the vine since impurity and shaving require him to start again, but produce of the vine does not require him to start again. The prohibition of produce of the vine is more severe than impurity and shaving since produce of the vine is never permitted but impurity and shaving are permitted for a commanded shaving and a corpse of obligation. Impurity is more severe than shaving since for impurity he has to start again from the beginning and is obligated for a sacrifice, but for shaving he has to start again for at most 30 days and is not obligated for a sacrifice.

HALAKHAH: Impurity, as it is written: “During all the days he vowed to the Eternal he shall not come close to a human corpse.” Shaving, as it is written: “During all the days of his nazir vow, a shaving knife shall not come onto his head.” Anything from the vine, as it is written: “During all the days of his vow, of anything coming from the wine-vine [he shall not eat.]”

“The produce of the vine is more severe than impurity and shaving.” They wanted to say, for the Four Cups (of water or) wine. But if he said, “a vow that I shall drink and be a nazir”, “that I shall drink” comes to say that he will not drink.

MISHNAH: Rabban Simeon ben Gamliel says, if he brought three animals but did not specify, the one proper for the purification offering shall be brought as purification offering, for the elevation offering shall be brought as elevation offering, for the well-being offering shall be brought as well-being offering. He took the hair shorn from his nazir head and sent it under the cooking pot; even if he shaved in the countryside he sent it under the cooking pot. When has this been said? If he shaved in purity. But if he shaved in impurity, he does not send it under the cooking pot. Rebbi Meïr says, all send under the cooking pot except the impure in the countryside.

MISHNAH: He cooked the well-being offering or scalded it. A Cohen takes the cooked fore-leg of the ram, one unleavened loaf from the basket, and one unleavened thin bread, places it on the nazir’s hands and waves it. Afterwards the nazir is permitted to drink wine and to defile himself with the dead. Rebbi Simeon says, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself with the dead.

MISHNAH: He cooked the well-being offering or scalded it. A Cohen takes the cooked fore-leg of the ram, one unleavened loaf from the basket, and one unleavened thin bread, places it on the nazir’s hands and waves it. Afterwards the nazir is permitted to drink wine and to defile himself with the dead. Rebbi Simeon says, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself with the dead.

MISHNAH: He cooked the well-being offering or scalded it. A Cohen takes the cooked fore-leg of the ram, one unleavened loaf from the basket, and one unleavened thin bread, places it on the nazir’s hands and waves it. Afterwards the nazir is permitted to drink wine and to defile himself with the dead. Rebbi Simeon says, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself with the dead.

Rav said, waving stops the nazir. But did we not state: “The teachings for the nazir,” whether or not he has wings? What Rav says, if he does, as it was stated thus: For somebody able to wave, waving stops him; for somebody unable to wave, waving does not stop him. Samuel says, measure stops a nazir, as for the waves and thumbs of a sufferer from skin disease. But did we not state: “The teachings for the sufferer from skin disease,” whether or not he has thumbs? He explains it following Rebbi Eliezer who said, he puts it on their place.

Rav said, waving stops the nazir. But did we not state: “The teachings for the nazir,” whether or not he has wings? What Rav says, if he does, as it was stated thus: For somebody able to wave, waving stops him; for somebody unable to wave, waving does not stop him. Samuel says, measure stops a nazir, as for the waves and thumbs of a sufferer from skin disease. But did we not state: “The teachings for the sufferer from skin disease,” whether or not he has thumbs? He explains it following Rebbi Eliezer who said, he puts it on their place.

Rav said, waving stops the nazir. But did we not state: “The teachings for the nazir,” whether or not he has wings? What Rav says, if he does, as it was stated thus: For somebody able to wave, waving stops him; for somebody unable to wave, waving does not stop him. Samuel says, measure stops a nazir, as for the waves and thumbs of a sufferer from skin disease. But did we not state: “The teachings for the sufferer from skin disease,” whether or not he has thumbs? He explains it following Rebbi Eliezer who said, he puts it on their place.

HALAKHAH: The argument of Rebbi Eliezer seems inverted. There, he says: “he has to repeat only for 30,” and here, he says so? Rebbi Joḥanan says, he has to repeat all his sacrifices. It is obvious, if it would have been valid without him becoming impure, then why is it not valid if later he becomes impure? Rebbi Ḥinena said, is that not Rebbi Eliezer’s? And Rebbi Eliezer follows the Shammaites, as it was stated: Concerning a nazir who lost all his hair, the House of Shammai say, he has to move a shaving knife over his head; the House of Hillel say, he does not need to move a shaving knife over his head.

MISHNAH: The High Priest and the nazir do not defile themselves for their relatives. If they were walking on a road and found a corpse of obligation, Rebbi Eliezer says, the High Priest shall defile himself but the nazir shall not defile himself. But the Sages say, the nazir shall defile himself but the High Priest shall not defile himself. Rebbi Eliezer said to them, the Priest shall defile himself, who does not bring a sacrifice for his defilement, but the nazir shall not defile himself, who has to bring a sacrifice for his defilement. They told him, the nazir shall defile himself, whose holiness is temporary, but the Priest shall not defile himself, whose holiness is permanent.

MISHNAH: The High Priest and the nazir do not defile themselves for their relatives. If they were walking on a road and found a corpse of obligation, Rebbi Eliezer says, the High Priest shall defile himself but the nazir shall not defile himself. But the Sages say, the nazir shall defile himself but the High Priest shall not defile himself. Rebbi Eliezer said to them, the Priest shall defile himself, who does not bring a sacrifice for his defilement, but the nazir shall not defile himself, who has to bring a sacrifice for his defilement. They told him, the nazir shall defile himself, whose holiness is temporary, but the Priest shall not defile himself, whose holiness is permanent.

MISHNAH: The High Priest and the nazir do not defile themselves for their relatives. If they were walking on a road and found a corpse of obligation, Rebbi Eliezer says, the High Priest shall defile himself but the nazir shall not defile himself. But the Sages say, the nazir shall defile himself but the High Priest shall not defile himself. Rebbi Eliezer said to them, the Priest shall defile himself, who does not bring a sacrifice for his defilement, but the nazir shall not defile himself, who has to bring a sacrifice for his defilement. They told him, the nazir shall defile himself, whose holiness is temporary, but the Priest shall not defile himself, whose holiness is permanent.

MISHNAH: The High Priest and the nazir do not defile themselves for their relatives. If they were walking on a road and found a corpse of obligation, Rebbi Eliezer says, the High Priest shall defile himself but the nazir shall not defile himself. But the Sages say, the nazir shall defile himself but the High Priest shall not defile himself. Rebbi Eliezer said to them, the Priest shall defile himself, who does not bring a sacrifice for his defilement, but the nazir shall not defile himself, who has to bring a sacrifice for his defilement. They told him, the nazir shall defile himself, whose holiness is temporary, but the Priest shall not defile himself, whose holiness is permanent.

MISHNAH: The High Priest and the nazir do not defile themselves for their relatives. If they were walking on a road and found a corpse of obligation, Rebbi Eliezer says, the High Priest shall defile himself but the nazir shall not defile himself. But the Sages say, the nazir shall defile himself but the High Priest shall not defile himself. Rebbi Eliezer said to them, the Priest shall defile himself, who does not bring a sacrifice for his defilement, but the nazir shall not defile himself, who has to bring a sacrifice for his defilement. They told him, the nazir shall defile himself, whose holiness is temporary, but the Priest shall not defile himself, whose holiness is permanent.

HALAKHAH: “The High Priest and the nazir,” etc. It is written: “He shall not go close to a dead body.” Where do we hold? If to forbid non-relatives, is he not also under the rules of a simple priest? If it cannot refer to non-relatives, refer it to relatives. It is written: “Not to go close to a dead body,” and you say so? Rebbi Ḥiyya bar Gamda said, from here repeated prohibitions in the Torah. But it is to permit the corpse of obligation. Some understand it from the following: “ The man shall not defile himself, in the midst of his people” he may not defile himself. But he defiles himself for a corpse of obligation. Some understand it from the following: “ To profane himself.” He may not defile himself to profane himself; he defiles himself for a corpse of obligation.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

A Cohen and a Levite, the Levite shall defile himself. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel? Rebbi Abin said, it was taught in the time of the platform. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest. Think of it, if his father sanctified him from birth. The one is from the Torah, the other is not from the Torah. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence, so Rebbi Eliezer says, between holy and frequent the holy has precedence. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever, and a nazir of neziriot, some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land.” Here it is the same.

MISHNAH: The nazir shaves for the following impurities: For a corpse, for flesh in the volume of an olive of a corpse, and for the volume of an olive of decayed matter from a corpse, and for a spoonful of decay, for the spine and for the skull, for a limb from a corpse or a limb from the living on which there is sufficient flesh, for half a qab of bones, and for half a log of blood, if they are touched, or carried, or under a tent. Also for a bone in the volume of a barley grain if it is touched, or carried, (or under a tent.) For these, the nazir shaves, he sprinkles on the third and seventh [days], he disregards the preceding days and starts to count only after he purifies himself and brings all his sacrifices.

MISHNAH: The nazir shaves for the following impurities: For a corpse, for flesh in the volume of an olive of a corpse, and for the volume of an olive of decayed matter from a corpse, and for a spoonful of decay, for the spine and for the skull, for a limb from a corpse or a limb from the living on which there is sufficient flesh, for half a qab of bones, and for half a log of blood, if they are touched, or carried, or under a tent. Also for a bone in the volume of a barley grain if it is touched, or carried, (or under a tent.) For these, the nazir shaves, he sprinkles on the third and seventh [days], he disregards the preceding days and starts to count only after he purifies himself and brings all his sacrifices.

HALAKHAH: “The nazir shaves for the following impurities,” etc. An old man asked Rebbi Joḥanan: If the volume of an olive from a corpse makes impure, then certainly all of it also? He said to him, to include the stillbirth which did not reach the volume of an olive. He continued to ask: If a limb of a corpse makes impure, then certainly all of it also? He said to him, to include the stillbirth whose limbs did not yet jell. Rebbi Yose said, was that old man wise? His questions were not wise since after he asked the first question, it was not necessary to ask the second. If he wanted to ask both, he should have asked the second and after that the first. The students of Rebbi Yose ben Ḥalaphta asked the second but did not ask the first because it was obvious for them that if he did not reach the volume of an olive it is certain that his limbs did not yet jell. Rebbi Mana bar Ḥizqiah said, do you remember when Rebbi Jacob bar Aḥa was here, were not both questions by that old man [asked] about Ahilut that the nazir shaves for them? In addition, from what Rebbi Joḥanan said, I thought that the stillbirths were not Torah. But since he makes his mother sit days of purity, it is implied that [the rules of] stillbirths are Torah.

HALAKHAH: “The nazir shaves for the following impurities,” etc. An old man asked Rebbi Joḥanan: If the volume of an olive from a corpse makes impure, then certainly all of it also? He said to him, to include the stillbirth which did not reach the volume of an olive. He continued to ask: If a limb of a corpse makes impure, then certainly all of it also? He said to him, to include the stillbirth whose limbs did not yet jell. Rebbi Yose said, was that old man wise? His questions were not wise since after he asked the first question, it was not necessary to ask the second. If he wanted to ask both, he should have asked the second and after that the first. The students of Rebbi Yose ben Ḥalaphta asked the second but did not ask the first because it was obvious for them that if he did not reach the volume of an olive it is certain that his limbs did not yet jell. Rebbi Mana bar Ḥizqiah said, do you remember when Rebbi Jacob bar Aḥa was here, were not both questions by that old man [asked] about Ahilut that the nazir shaves for them? In addition, from what Rebbi Joḥanan said, I thought that the stillbirths were not Torah. But since he makes his mother sit days of purity, it is implied that [the rules of] stillbirths are Torah.

MISHNAH: But for overhanging branches, or protuberances, or broken fields, or Gentile territory, or the cave door, or its frame, or a quartarius of blood, or a tent, or a quarter (qab) of bones, or objects that touched the corpse, or the days of his counting or his being absolute, the nazir does not shave but sprinkles on the third and seventh days, does not disregard the preceding, starts counting immediately, and has no sacrifice. In truth, the days of a male or female sufferer from flux and the days of quarantine of the sufferer from skin disease are counted for him.

Rebbi Joḥanan said, overhanging branches and protuberances are biblical for heave even though the nazir does not shave. Rebbi Jeremiah asked, if to burn it, one burns even for a rabbinic doubt; maybe to whip? Rebbi [Yose] from Sidon stated before Rebbi Jeremiah and disgagrees with Rebbi Jeremiah: “For any impurity deriving from a corpse for which a nazir shaves one is guilty if entering the Sanctuary, but any impurity deriving from a corpse for which a nazir does not shave one is not guilty if entering the Sanctuary.”

Rebbi Joḥanan said, overhanging branches and protuberances are biblical for heave even though the nazir does not shave. Rebbi Jeremiah asked, if to burn it, one burns even for a rabbinic doubt; maybe to whip? Rebbi [Yose] from Sidon stated before Rebbi Jeremiah and disgagrees with Rebbi Jeremiah: “For any impurity deriving from a corpse for which a nazir shaves one is guilty if entering the Sanctuary, but any impurity deriving from a corpse for which a nazir does not shave one is not guilty if entering the Sanctuary.”