shave

He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:

And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.

But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.

But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.

They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.

And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings.

And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.

Then thou shalt bring her home to thine house, and she shall shave her head, and pare her nails;

And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him.

In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.

Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

But go to the warm bath, and shave thy head, and cut thy nails, and change thy clothes, and amuse thyself for the space of forty days, that thou mayst do good to thyself and improve thy condition and the colour of thy face may come back to thee.'

THE DOCTRINE OF THE DIDASCALIA OF THE FATHERS, THE HOLY AND PURE LIGHTS OF THE WORLD, THE APOSTLES. IN THE NAME OF GOD THE FATHER ALMIGHTY AND OF HIS ONLY-BEGOTTEN SON JESUS CHRIST, AND OF THE PARACLETE, THE HOLY SPIRIT, We, the Twelve Apostles, ministers of His only-begotten Son Jesus Christ, being gathered together in one place in Jerusalem, the city of the great King, and with us our good and holy brother Paul, the Apostle of all the Gentiles, and James, the brother of our Lord, who is the bishop of this city of Jerusalem, have ordained this right doctrine, and have appointed degrees of offices for the Church, according to the pattern of that which is in heaven; and we charge each one of you severally, with thanksgiving for that our Lord Jesus hath called us to His glory. The bishop is in the likeness of the shepherd of the sheep, and the presbyter in the likeness of a teacher, and the deacon as a minister, and the sub-deacon, behold, he is as the same; and the reader also, and the skilful singers... and the rest of the people as those who hearken to the word of the Gospel, and, moreover, understand the word of admonition. For thus have we ordained the law for the Church, (even) this book of admonition, which we have written, and have sent with Clement, our ministering brother, into the world, that men may walk according to the commandment of the Churches which are under heaven, and may have perfect understanding, that, when they have heard these commandments which are written therein, they may find life eternal, honour and glory from our Lord Jesus Christ, who hath bestowed on us this mystery which is from Himself. But those who keep not His law shall be cast into the fire which is not quenched, and their abode also shall be in the fire of Gehenna for ever, as it is written. (AC. i.] But apostles and presbyters and all.the people, who have believed in the name of our Lord Jesus Christ and work righteousness and peace, shall find compassion and mercy from God the Father, the Ruler of the whole world, and His Son Jesus Christ, and shall come to knowledge of Him in the Holy Church of God. And those who serve Him shall be a pure and elect vineyard, and shall find life eternal by this faith, and victory by the Holy Spirit; and shall be strong by the power of Jesus Christ and the faith of Him who hath redeemed them by the sprinkling of His holy and precious blood, and hath bestowed on them the privilege that they should call on the Almighty, that He should be their Father and their God and their Friend, and that they should be fellow-heirs and joint-partakers of His Holy Son. Hearken to the holy admonition, ye who receive at the commandment of our Saviour the words of the Gospel and His glad tidings." which is full of glory. [i., 1.] O ye children of God, keep His commandments and do!’ His will; but if there be anyone that seeketh to follow after sin and that doeth all things that are not pleasing to God, he shall be numbered with those who transgress His law and His commandment. And now I say unto you, keep far from injustice and oppression, and desire not to take for yourselves the portion which is greater and (to leave) to your neighbour the less. For it is written in the law, saying, “Thou shalt not desire thy neighbour’s wife, nor his field, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything; none of the possessions of thy brother,” nor anything like thereto; it is adultery. But if there be anyone who desireth to do thus in the lust of his heart, he shall be far from God, (even) our Lord Jesus Christ, to whom be glory with His Father and the Holy Spirit, for ever and ever. Amen. For He teacheth us and giveth us understanding and strengtheneth us by the Holy Spirit, that He may fulfil the law, in which it is written, saying, “Thou shalt not commit adultery, but I say unto you, everyone who hath looked upon a woman and lusted after her hath committed adultery with her already in his heart.’’? And he also who desireth to do thus shall be condemned with the adulterers. And, behold, he that thinketh in his heart, and desireth to take unjustly his (neighbour’s) ox, or his ass, or his field, and continueth so to do, shall be numbered with the adulterers. For the prophet saith, “Woe unto them that join house with house and unite field with field, and hedge with hedge, that they may take what is not theirs.” And again it is said, “ Know ye who dwell on the earth that this word was heard in the ears of the Lord of Sabaoth.”’ And in another place also it is said, ‘Cursed be everyone that stealeth his neighbour’s landmark, and the people shall say, So be it.’"? Wherefore Moses saith, Desire not thy neighbour’s landmark and take not away the law which thy fathers ordained.” Because of these things come fear, and death, and trouble; and judgment from God shall find those who do thus. But such as hearken to the word of God, and keep His glorious law in faith, shall find compassion and mercy. For it is said, “What thou hatest for thyself, do not to thy neighbour.” And as thou dost not desire that any other should look upon thy wife to lead her astray in sin, so likewise do not thou look upon the wife of another with evil thoughts. And as thou dost not desire that another should take thy garment, so likewise do not thou take the garment of another. And as thou dost not desire for thyself cursing, and reproach, and beating, so likewise do not thou thus unto thy neighbour. [i., 2.] But if there be anyone who hath cursed thee, do thou bless him; for it is written in the Book of Numbers, “ Blessed be those that bless thee, and cursed be those that curse thee. And, moreover, it is written in the Gospel, Bless them that curse you, and pray for them that oppress you; and do good to them that hate you, and render not evil to them that oppress you, but bear with them patiently.’"" For the Scripture saith, “Take not vengeance on thine enemy for the evil which he hath done against thee; and for this cause the Lord will help thee, and bring judgment upon thine enemy.” For it is said in the Gospel, “Love your enemies, and pray for them that persecute you, that ye may be the sons of your Father who is in heaven, for he maketh the sun to rise on the evil and the good, and sendeth rain on the just and unjust.” — Beloved, let us understand these commandments, that we may be sons of light. [i., 3-] Bear patiently with one another, O ye sons of God. And let the husband also bear patiently with his wife, and not be haughty or false; but let him be merciful and upright, and cherish her alone in love and humility. And let him not take pleasure in, nor desire, another woman, lest she lead him astray unto evil. But if thou committest adultery, and doest thus, thou shalt surely die, and the wrath of God shall come upon thee; and thou shalt be condemned with a bitter condemnation. But if thou thinkest evil in thy heart, and committest not adultery with her, it shall be sin unto thee. And if thou hast prepared and adorned thyself, that the wife of thy neighbour may love thee, thou hast erred and hast become a stumbling-block unto her, and made her to commit adultery. And for this cause condemnation shall come upon thee, for God saith, ‘‘Thou shalt not desire,” and ‘Thou shalt not commit adultery.” ‘? For thou hast led her astray to love thee by the beauty of thy youth, and by the charm of thy face, and for this cause thou hast become a partaker with her in the work of sin and thy curse. Wherefore it is meet that thou shouldest pray to the Lord thy God, that all this sin find thee not out. But thou oughtest in purity to please God, that thou mayest find rest and life eternal before God. For it is said, Let not the hair of thy head grow long, but cut (it) and purify thyself, that thou mayest serve God and not be separated from Him. But do not thou anoint thyself with perfumed ointment, nor clothe thyself with gorgeous apparel to lead women astray, nor vaunt thyself, nor become an occasion of sin, but seek purity and well-doing. And thou, O man of God, let not the hair of thy head grow long; plait (it) not, nor curl (it), for all this is a sign of impurity and adultery. For it is written in Deuteronomy, “And thou shalt not put on a garment which is woven with wool and flax: thou shalt make for thyself a twisted fringe for thy garment.”.. But we ought not to shave our beards, nor to change the nature of man into another fashion. And if thou doest thus, thou art a transgressor of the law and far from God, who created thee in His image and His likeness. But if thou desirest to please God, do no evil, and put far from thee all that thy God hateth i., 4.) And be not a drunkard, and walk not in the streets with the adulterers without wisdom and knowledge, but labour and live by the work of thy hands; and seek to do all that is pleasing to God; and remember the word of our Lord Jesus, and follow Him at all times. For the Scripture saith, “And who readeth his law day and night; whether in the way, or in the house or while thou sleepest, love the Lord thy God with all thy heart, and with all thy mind and with all thy strength,” that thou mayest find from Him compassion and mercy.

About this very time king Agrippa was going to Alexandria, to congratulate Alexander upon his having obtained the government of Egypt from Nero; but as his sister Bernice was come to Jerusalem, and saw the wicked practices of the soldiers, she was sorely affected at it, and frequently sent the masters of her horse and her guards to Florus, and begged of him to leave off these slaughters; but he would not comply with her request, nor have any regard either to the multitude of those already slain, or to the nobility of her that interceded, but only to the advantage he should make by this plundering; nay, this violence of the soldiers brake out to such a degree of madness, that it spent itself on the queen herself; for they did not only torment and destroy those whom they had caught under her very eyes, but indeed had killed herself also, unless she had prevented them by flying to the palace, and had staid there all night with her guards, which she had about her for fear of an insult from the soldiers. Now she dwelt then at Jerusalem, in order to perform a vow which she had made to God; for it is usual with those that had been either afflicted with a distemper, or with any other distresses, to make vows; and for thirty days before they are to offer their sacrifices, to abstain from wine, and to shave the hair of their head. Which things Bernice was now performing, and stood barefoot before Florus's tribunal, and besought him [to spare the Jews]. Yet could she neither have any reverence paid to her, nor could she escape without some danger of being slain herself.

With respect to the question, “How is he incapable of persuading and admonishing men?” it has been already stated that, if such an objection were really a ground of charge, then the objection of Celsus might be brought against those who accept the doctrine of providence. Any one might answer the charge that God is incapable of admonishing men; for He conveys His admonitions throughout the whole of Scripture, and by means of those persons who, through God’s gracious appointment, are the instructors of His hearers. Unless, indeed, some peculiar meaning be understood to attach to the word “admonish,” as if it signified both to penetrate into the mind of the person admonished, and to make him hear the words of his instructor, which is contrary to the usual meaning of the word. To the objection, “How is he incapable of persuading?”—which also might be brought against all who believe in providence,—we have to make the following remarks. Since the expression “to be persuaded” belongs to those words which are termed, so to speak, “reciprocal” (compare the phrase “to shave a man,” when he makes an effort to submit himself to the barber), there is for this reason needed not merely the effort of him who persuades, but also the submission, so to speak, which is to be yielded to the persuader, or the acceptance of what is said by him. And therefore it must not be said that it is because God is incapable of persuading men that they are not persuaded, but because they will not accept the faithful words of God. And if one were to apply this expression to men who are the “artificers of persuasion,” he would not be wrong; for it is possible for a man who has thoroughly learned the principles of rhetoric, and who employs them properly, to do his utmost to persuade, and yet appear to fail, because he cannot overcome the will of him who ought to yield to his persuasive arts. Moreover, that persuasion does not come from God, although persuasive words may be uttered by him, is distinctly taught by Paul, when he says: “This persuasion cometh not of him that calleth you.” Such also is the view indicated by these words: “If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, a sword shall devour you.” For that one may [really] desire what is addressed to him by one who admonishes, and may become deserving of those promises of God which he hears, it is necessary to secure the will of the hearer, and his inclination to what is addressed to him. And therefore it appears to me, that in the book of Deuteronomy the following words are uttered with peculiar emphasis: “And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all His ways, and to love Him, and to keep His commandments?”

“And therefore is it written concerning the inferior priesthood, Lev. xxi. 5: ‘They shall not make baldness upon their head, neither shall they shave off the angle of their beard.’

“And when the waters of the Flood have subsided from the face of the earth, and ye go forth from the Ark, and ye take up your abode in that land, thou, O Noah, the blessed of the Lord, shall not depart from the Ark, from the body of our father Adam, but minister thou before God in the Ark purely and holily all the days of thy life. And these offerings shall be placed in the east. And command thou Shem, thy firstborn, to take up with him, after thy death, the body of our father Adam, and to carry it and deposit it in the middle of the earth. And let him establish there a man from among his descendants who shall minister there. And he shall be one who is set apart (nezérd) all the days of his life. He shall not take a wife, he shall not shed blood, he shall not offer up these offerings of wild animals and feathered fowl; but he shall offer unto God bread and wine, for by these redemption shall be made for Adam and all his posterity. And the Angel of God shall go before him, and he shall show him the place where the middle of the earth is situated. And the apparel of him that shall stand up there to minister before the body of Adam shall be the skins of wild animals. He shall not shave off the hair of his head, and he shall not cut his nails, but he shall remain alone (in his natural state?) because he is the priest of God, the Most High.”

And Shem said unto Melchisedek, ‘‘ Thou shalt be the priest of the Most High God, because thou alone hath God chosen to minister before Him in this place. And thou shalt sit (i.e. dwell) here continually, and shalt not depart from this place all the days of thy life. Thou shalt not take a wife, thou shalt not shave thy head, and thou shalt not pour out blood in this place. Thou shalt not offer up wild beasts nor feathered fowl, but thou shalt offer up bread and wine always; and thou shalt not build a building in this place. And behold, the Angel of the Lord shall come down to thee and visit thee continually.”” And Shem embraced and kissed Melchisedek, and blessed him, and he returned to his brethren. And Malakh, the father of Melchisedek,-and Y6zadhak, his mother, said [unto Shem], ‘‘ Where is the young man?” And he said, ‘“‘ He died-on the journey, and I buried him there” (i.e. where he died); and they mourned for him greatly.

And these may shave during the festival: one coming back from a trip abroad, or one coming out from a place of captivity, or coming out of prison, or one excommunicated whom the sages have released. And similarly one who asked a sage [to be released from a vow] and was released, and a nazirite or a leper on emerging from his state of impurity to his state of purification.

[If one says,] “Behold, I am a nazirite as the hairs of my head”, or “As the dust of the earth”, or “As the sands of the sea,” he becomes a life-nazirite, and shaves his head every thirty days. Rabbi says: this one does not shave his head every thirty days. The one who shave his head every thirty days is the one who says, “Behold, upon me are naziriteships as the hair on my head”, or “As the dust of the earth”, or “As the sands of the sea.”

[If one says,] “Behold, I am a nazirite as the hairs of my head”, or “As the dust of the earth”, or “As the sands of the sea,” he becomes a life-nazirite, and shaves his head every thirty days. Rabbi says: this one does not shave his head every thirty days. The one who shave his head every thirty days is the one who says, “Behold, upon me are naziriteships as the hair on my head”, or “As the dust of the earth”, or “As the sands of the sea.”

If a man vows two naziriteships, he shaves for the first one on the thirty-first day, and for the second on the sixty-first day. If he shaved for the first on the thirtieth day, he can shave for the second on the sixtieth day. If he shaved on the day before the sixtieth, he has fulfilled his obligation. For this was the testimony that Rabbi Papias testified concerning one who vows two naziriteships, that if he shaved for the first on the thirtieth day, he is to shave for the second on the sixtieth day. And if he shaved on the day before the sixtieth day, he has fulfilled his obligation, the thirtieth day counting towards the required number.

If a man vows two naziriteships, he shaves for the first one on the thirty-first day, and for the second on the sixty-first day. If he shaved for the first on the thirtieth day, he can shave for the second on the sixtieth day. If he shaved on the day before the sixtieth, he has fulfilled his obligation. For this was the testimony that Rabbi Papias testified concerning one who vows two naziriteships, that if he shaved for the first on the thirtieth day, he is to shave for the second on the sixtieth day. And if he shaved on the day before the sixtieth day, he has fulfilled his obligation, the thirtieth day counting towards the required number.

A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. How so? If a man’s father had been a nazirite, and had set apart a lump sum of money for [the sacrifices of] his naziriteship and died and [the son] said, “Behold, I am a nazirite on condition that I may shave with my father’s money.” Rabbi Yose said: this money is to be used for freewill-offerings, this man cannot shave [with offerings set aside for] his father’s naziriteship. Who is the one who can shave [with offerings set aside for] his father’s naziriteship? He who was a nazirite together with his father, and whose father had set apart a lump sum of money for his nazirite [sacrifices] and died. This one can shave [with offerings set aside for] his father’s naziriteship.

A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. How so? If a man’s father had been a nazirite, and had set apart a lump sum of money for [the sacrifices of] his naziriteship and died and [the son] said, “Behold, I am a nazirite on condition that I may shave with my father’s money.” Rabbi Yose said: this money is to be used for freewill-offerings, this man cannot shave [with offerings set aside for] his father’s naziriteship. Who is the one who can shave [with offerings set aside for] his father’s naziriteship? He who was a nazirite together with his father, and whose father had set apart a lump sum of money for his nazirite [sacrifices] and died. This one can shave [with offerings set aside for] his father’s naziriteship.

A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. How so? If a man’s father had been a nazirite, and had set apart a lump sum of money for [the sacrifices of] his naziriteship and died and [the son] said, “Behold, I am a nazirite on condition that I may shave with my father’s money.” Rabbi Yose said: this money is to be used for freewill-offerings, this man cannot shave [with offerings set aside for] his father’s naziriteship. Who is the one who can shave [with offerings set aside for] his father’s naziriteship? He who was a nazirite together with his father, and whose father had set apart a lump sum of money for his nazirite [sacrifices] and died. This one can shave [with offerings set aside for] his father’s naziriteship.

A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. How so? If a man’s father had been a nazirite, and had set apart a lump sum of money for [the sacrifices of] his naziriteship and died and [the son] said, “Behold, I am a nazirite on condition that I may shave with my father’s money.” Rabbi Yose said: this money is to be used for freewill-offerings, this man cannot shave [with offerings set aside for] his father’s naziriteship. Who is the one who can shave [with offerings set aside for] his father’s naziriteship? He who was a nazirite together with his father, and whose father had set apart a lump sum of money for his nazirite [sacrifices] and died. This one can shave [with offerings set aside for] his father’s naziriteship.

A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. How so? If a man’s father had been a nazirite, and had set apart a lump sum of money for [the sacrifices of] his naziriteship and died and [the son] said, “Behold, I am a nazirite on condition that I may shave with my father’s money.” Rabbi Yose said: this money is to be used for freewill-offerings, this man cannot shave [with offerings set aside for] his father’s naziriteship. Who is the one who can shave [with offerings set aside for] his father’s naziriteship? He who was a nazirite together with his father, and whose father had set apart a lump sum of money for his nazirite [sacrifices] and died. This one can shave [with offerings set aside for] his father’s naziriteship.

A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. How so? If a man’s father had been a nazirite, and had set apart a lump sum of money for [the sacrifices of] his naziriteship and died and [the son] said, “Behold, I am a nazirite on condition that I may shave with my father’s money.” Rabbi Yose said: this money is to be used for freewill-offerings, this man cannot shave [with offerings set aside for] his father’s naziriteship. Who is the one who can shave [with offerings set aside for] his father’s naziriteship? He who was a nazirite together with his father, and whose father had set apart a lump sum of money for his nazirite [sacrifices] and died. This one can shave [with offerings set aside for] his father’s naziriteship.

A nazirite who drank wine all day long is liable for only a single penalty. If they said to him, “do not drink,” “do not drink” and he drank, he is liable for a penalty for each time [they warned him]. [A nazirite who was] shaving all day long is liable for only a single penalty. If they said to him, “do not shave,” “do not shave” and he shaved, he is liable for a penalty for each time [they warned him]. [A nazirite who was] defiling himself with the dead all day long is liable for only a single penalty. If they said to him, “do not be defiled,” “do not be defiled” and he was defiled, he is liable for a penalty for each time [they warned him].

A nazirite who drank wine all day long is liable for only a single penalty. If they said to him, “do not drink,” “do not drink” and he drank, he is liable for a penalty for each time [they warned him]. [A nazirite who was] shaving all day long is liable for only a single penalty. If they said to him, “do not shave,” “do not shave” and he shaved, he is liable for a penalty for each time [they warned him]. [A nazirite who was] defiling himself with the dead all day long is liable for only a single penalty. If they said to him, “do not be defiled,” “do not be defiled” and he was defiled, he is liable for a penalty for each time [they warned him].

Shaving on account of defilement: How was it done? He would sprinkle [with purification water] on the third and seventh days, shave on the seventh day and bring his sacrifices on the eighth day. If he shaved on the eighth day, he would bring his sacrifices on that same day, the words of Rabbi Akiva. Rabbi Tarfon said to him: what difference is there between this one and a person with scale disease? He said to him: the purification of this one depends on his days, whereas the purification of one with scale disease depends on his shaving, and he cannot bring a sacrifice unless the sun has set upon him [after his purification].

Shaving in a case of purity: How was it done? He would bring three animals, a sin-offering, a burnt-offering, and a well-being offering, slaughter the peace-offering and shave thereafter, the words of Rabbi Judah. Rabbi Elazar says: he shaves after the sin-offering, for in all cases [the sacrifice of] the sin-offering takes precedence. But if he shaved after [the slaughter] of any one of the three he has fulfilled his obligation.

For which types of defilement must the nazirite shave? For [defilement contracted from] a corpse, or an olive’s bulk of [the flesh of] a corpse, or an olive’s bulk of corpse ooze, or a ladleful of corpse-mould; Or the spinal column, or the skull, or any limb [severed] from a corpse, or any limb [severed] from a living body that is still properly covered with flesh, or a half-kav of bones, or a half-log of blood. Whether [the defilement was contracted] from contact with them, from carrying them, or from overshadowing them. For [defilement contracted from] a barley-grain’s bulk of bone, whether by contact or carrying. On account of these, a nazirite must shave and be sprinkled on the third and seventh days, and such [defilement] annuls the previously served period, and he does not begin to count a new [naziriteship] until he has become clean and brought his sacrifices.

For which types of defilement must the nazirite shave? For [defilement contracted from] a corpse, or an olive’s bulk of [the flesh of] a corpse, or an olive’s bulk of corpse ooze, or a ladleful of corpse-mould; Or the spinal column, or the skull, or any limb [severed] from a corpse, or any limb [severed] from a living body that is still properly covered with flesh, or a half-kav of bones, or a half-log of blood. Whether [the defilement was contracted] from contact with them, from carrying them, or from overshadowing them. For [defilement contracted from] a barley-grain’s bulk of bone, whether by contact or carrying. On account of these, a nazirite must shave and be sprinkled on the third and seventh days, and such [defilement] annuls the previously served period, and he does not begin to count a new [naziriteship] until he has become clean and brought his sacrifices.

But for [defilement contracted by] overhanging branches, or protruding stones, or a field that may have once been a cemetery, or land of the Gentiles, or the stone which covers the tomb or the supporting stone of a tomb, or a quarter-log of blood, or a tent, or a quarter-kav of bones, or utensils that have been in contact with a corpse, or on account of the days of counting [after contracting scale disease] or the days during which he is certified unclean [because of scale disease]; For all these the nazirite is not required to shave, but they do sprinkle him on the third and seventh [days], and [the defilement] does not annul the formerly served period, and he begins to resume counting [his naziriteship] immediately [after purification] and there is no sacrifice. In fact they said: the days of [defilement of] a male or female sufferer from gonorrhea and the days that a leper is shut up as a leper count toward his [naziriteship].

Rabbi Eliezer said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”

Rabbi Eliezer said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”

Rabbi Eliezer said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”

Two nazirites to whom someone says, “I saw one of you defiled, but I do not know which of you it was,” [Both] must shave and [together] bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity, [and one of them] must say, “If I am unclean, the sacrifices for defilement are mine, and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are yours.” And they must then count thirty [more] days and bring sacrifices in purity and [one of them] must say, “If I am the one who was unclean, the sacrifices for defilement were mine, the sacrifices in purity were yours, and these are my sacrifices in purity, whereas if I was the one who was clean, the sacrifices in purity were mine, the sacrifices for defilement were yours, and these are your sacrifices in purity.” If one of them dies: Rabbi Joshua said that [the other] should request that someone from the marketplace take a nazirite vow together with him, and say: “If I am unclean, you are to be a nazirite immediately, but if I was clean, you are to become a nazirite at the end of thirty days.” They then count thirty days and bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity and [the first one] says, “If I am the one who was unclean, the sacrifices for defilement are mine and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are [sacrifices offered] in doubt.” They then count [another] thirty days and bring [one set of] the sacrifices in purity and [the first one] says, “If I am the one who was defiled, the sacrifice for defilement [offered previously] was mine and the sacrifice in purity was yours, and this is my sacrifice in purity, whereas if I was the one who was clean, the sacrifice in purity was mine and the sacrifice for defilement [was offered] in doubt and this is your sacrifice in purity.” Ben Zoma said to him: Who will listen to him and take a nazirite vow together with him? Rather he must bring a bird as a sin offering and an animal as a burnt offering and say, “If I was defiled, the sin offering is part of my obligation and the burnt offering is a voluntary offering, whereas if I remained clean, the burnt-offering is part of my obligation and the sin offering is [a sacrifice offered] in doubt.” ‘ He must then count thirty days and bring the sacrifices in purity and say, “If I was defiled, the former burnt offering was a voluntary offering and this is part of my obligation, whereas if I remained clean, the former burnt offering was part of my obligation and this is the voluntary one. And these are the rest of my sacrifices.” Rabbi Joshua said: the result is that he brings his sacrifices half at a time! But the Sages agreed with Ben zoma.

What [differences are there in law] between a man and a woman? A man [who has leprosy] rends his clothes and loosens his hair, but a woman does not rend her clothes and loosen her hair. A man may vow that his son will become a nazirite, but a woman may not vow that her son will become a nazirite. A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. A man may sell his daughter, but a woman may not sell her daughter. A man may give his daughter in betrothal, but a woman may not give her daughter in betrothal. A man is stoned naked, but a woman is not stoned naked. A man is hanged [after being put to death], but a woman is not hanged. A man is sold for [to make restitution for] his theft, but a woman is not sold [to make restitution] for her theft.

What [differences are there in law] between a man and a woman? A man [who has leprosy] rends his clothes and loosens his hair, but a woman does not rend her clothes and loosen her hair. A man may vow that his son will become a nazirite, but a woman may not vow that her son will become a nazirite. A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. A man may sell his daughter, but a woman may not sell her daughter. A man may give his daughter in betrothal, but a woman may not give her daughter in betrothal. A man is stoned naked, but a woman is not stoned naked. A man is hanged [after being put to death], but a woman is not hanged. A man is sold for [to make restitution for] his theft, but a woman is not sold [to make restitution] for her theft.

If he has been defiling himself for the dead all day, he is liable for only one set of lashes. If they said to him, “Do not defile yourself! Do not defile yourself!” and he did defile himself [each time], he is liable on each instance. If he was shaving all day he is liable for only one set of lashes. If they said to him, “Do not shave, Do not shave” and he did shave [each time], he is liable on each instance. If he was wearing a garment of mixed linen and wool all day, he is liable for only one set of lashes. If they said to him, “Do not put it on! Do not put it on!” and he takes it off and puts it on, he is liable on each instance.

If he has been defiling himself for the dead all day, he is liable for only one set of lashes. If they said to him, “Do not defile yourself! Do not defile yourself!” and he did defile himself [each time], he is liable on each instance. If he was shaving all day he is liable for only one set of lashes. If they said to him, “Do not shave, Do not shave” and he did shave [each time], he is liable on each instance. If he was wearing a garment of mixed linen and wool all day, he is liable for only one set of lashes. If they said to him, “Do not put it on! Do not put it on!” and he takes it off and puts it on, he is liable on each instance.

If he has been defiling himself for the dead all day, he is liable for only one set of lashes. If they said to him, “Do not defile yourself! Do not defile yourself!” and he did defile himself [each time], he is liable on each instance. If he was shaving all day he is liable for only one set of lashes. If they said to him, “Do not shave, Do not shave” and he did shave [each time], he is liable on each instance. If he was wearing a garment of mixed linen and wool all day, he is liable for only one set of lashes. If they said to him, “Do not put it on! Do not put it on!” and he takes it off and puts it on, he is liable on each instance.

[If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices.

[If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices.

The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.

How does one shave who has a scall? He shaves outside it and leaves next to it two hairs in order to determine whether it spreads. If he was certified unclean on account of yellow hair, and then the yellow hair disappeared and other yellow hair appeared, and so also if there was a spreading, irrespective of whether the certification took place at the beginning, at the end of the first week, at the end of the second week or after his release from uncleanness, behold he remains as he was before. If he was certified unclean on account of a spreading, and the spreading disappeared and then reappeared, and so also if there was yellow hair, irrespective of whether the certification took place at the end of the first week, at the end of the second week or after his release from uncleanness, he remains as he was before.

He now comes to set free the living bird. He does not turn his face towards the sea or towards the city or towards the wilderness, for it is said, "But he shall let the living bird go out of the city into the open field" (Leviticus 14:53). He now comes to shave off the hair of the metzora. He passes a razor over the whole of his skin, and he [the metzora] washes his clothes and immerses himself. He is then clean so far as to not convey uncleanness by entrance, but he still conveys uncleanness as does a sheretz. He may enter within the walls [of Jerusalem], but must keep away from his house for seven days, and he is forbidden to have intercourse.

There are three who must shave their hair, and their shaving of it is a commandment: the nazirite, the metzora, and the Levites. If any of these cut their hair but not with a razor, or if they left even two remaining hairs, their act is of no validity.

We have stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Ismael stayed at the same place and Rebbi Eleazar ben Azariah was reclining while Rebbi Ismael was standing. When the time for the recital of the Shema‘ arrived did Rebbi Eleazar ben Azariah stand and Rebbi Ismael reclined. Rebbi Eleazar said to Rebbi Ismael, this is as when one says to someone in the market place, your beard is overgrown, and he says, that is against those who shave. I, who was reclining, stood up and you, who were standing, went on to recline. He answered him: You stood up following the school of Shammai, I reclined following the school of Hillel. Another explanation: That the students should not see me and make it the permanent practice to follow the school of Shammai.

HALAKHAH: Following Ben Azai, one should shave them off. One found it stated: Rebbi Aqiba said, one should return them, Ben Azai said, one should shave them off.

HALAKHAH: Following Ben Azai, one should shave them off. One found it stated: Rebbi Aqiba said, one should return them, Ben Azai said, one should shave them off.

MISHNAH: A person may take a hammer to crack nuts, an axe to cut the fig cake, a saw to shave cheese with, a rake to rake with it dried figs, a spade or a pitchfork to feed a child, a spindle or a spinning top to stick into something, a sewing needle to remove a thorn, and one of sack-clothiers to open a door.

HALAKHAH: “Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth,” but only what is needed on the holiday. “But he may not start one on the Fourteenth,” even something needed for the holiday. “But the Sages say, three trades are working on Passover Eve, the tailors,” since a non-professional may sew normally on the intermediate days of the holiday. “The barbers,” since nezirim and lepers shave on the holiday. “The laundrymen,” since usually people who ascend from impurity to purity launder on the holiday. “Rebbi Yose ben Rebbi Jehudah says, also the cobblers,” since the pilgrims are used to repair their boots and sandals on the holiday. But the rabbis say, they were rich and made the pilgrimage on animals.

MISHNAH: One roasts the Pesaḥ neither on a spit nor on a grill. Rebbi Ṣadoq said, it happened that Rabban Gamliel said to his slave Tabi, go and roast us the Pesaḥ on a sacrificial hearth. If it touched the pottery of the tannur, he has to shave off its place. If some of its fluid fell on clay and returned, one has to remove this place. If some of its fluid fell on flour, one has to remove its place.

A nazir who became impure by a doubt relating to a private domain (on Oassover) [not related to the Pesaḥ.] The great Rebbi Hoshaia said, the nazir shaves. Rebbi Joḥanan said, the nazir does not shave, since we have stated there: “For any impurity caused by a corpse for which the nazir shaves, [one is liable] if entering the Sanctuary, but any impurity caused by a corpse for which the nazir does not shave, [one is not liable] if entering the Sanctuary.” What kind of doubt? Rebbi Joḥanan said, the start of the Chapter. The great Rebbi Hoshaia said, the one here. A person who became impure by a doubt relating to a private domain for the Pesaḥ. Rebbi Hoshaia said, he should be pushed to the Second Pesaḥ. Rebbi Joḥanan said, one sends him on a far journey. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the broken field, one sends him on a far journey. The community who became impure by a doubt relating to a private domain on Passover. Rebbi Joḥanan said, they should present it in their doubt. Does the great Rebbi Hoshaia say, it should be made in impurity? Rebbi Hoshaia (said) [also agrees] that it should be presented in their doubt; what Rebbi Hoshaia said referred only to restrictions.

A nazir who became impure by a doubt relating to a private domain (on Oassover) [not related to the Pesaḥ.] The great Rebbi Hoshaia said, the nazir shaves. Rebbi Joḥanan said, the nazir does not shave, since we have stated there: “For any impurity caused by a corpse for which the nazir shaves, [one is liable] if entering the Sanctuary, but any impurity caused by a corpse for which the nazir does not shave, [one is not liable] if entering the Sanctuary.” What kind of doubt? Rebbi Joḥanan said, the start of the Chapter. The great Rebbi Hoshaia said, the one here. A person who became impure by a doubt relating to a private domain for the Pesaḥ. Rebbi Hoshaia said, he should be pushed to the Second Pesaḥ. Rebbi Joḥanan said, one sends him on a far journey. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the broken field, one sends him on a far journey. The community who became impure by a doubt relating to a private domain on Passover. Rebbi Joḥanan said, they should present it in their doubt. Does the great Rebbi Hoshaia say, it should be made in impurity? Rebbi Hoshaia (said) [also agrees] that it should be presented in their doubt; what Rebbi Hoshaia said referred only to restrictions.

MISHNAH: On the first three fast days, the people of the watch fast but do not finish, but the people of the clan do not fast. On the second three the people of the watch fast and finish, but the people of the clan fast and did not finish. On the last seven both fast and finish, the words of Rebbi Joshua. But the Sages say, on the first three fast days neither of them did fast. On the second three the people of the watch fast but do not finish, but the people of the clan do not fast. On the last seven the people of the watch fast and finish, but the people of the clan fast and do not finish. The people of the watch are permitted to drink wine during nights but not during days. The people of the clan neither by day nor by night. The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.

“The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, Rebbi Yasa in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed. There, we have stated: “The following do (wash their garments) [shave] on the holiday: He who comes from overseas, or from captivity, or who leaves the jail, or the excommunicated one from whom the Sages lifted {the excommunication.}” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed.

“The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, Rebbi Yasa in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed. There, we have stated: “The following do (wash their garments) [shave] on the holiday: He who comes from overseas, or from captivity, or who leaves the jail, or the excommunicated one from whom the Sages lifted {the excommunication.}” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

MISHNAH: And the following shave on the holiday: He who comes from overseas, or from being kidnapped, or leaves jail, and one whose excommunication was lifted by the Sages, and also who asked the Sages and was permitted, and the nazir, and the sufferer from skin disease between his impurity and his purity.

HALAKHAH: “And the following shave on the holiday: He who comes from overseas, or from being kidnapped, or leaves jail.” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed. There, we have stated: “The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, <rebbi yasa> in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed.

HALAKHAH: “And the following shave on the holiday: He who comes from overseas, or from being kidnapped, or leaves jail.” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed. There, we have stated: “The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, <rebbi yasa> in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed.

It was stated in the name of Rebbi Jehudah: Shaving is forbidden to someone who comes from overseas. Rebbi Jehudah follows his own opinion since Rebbi Jehudah said, it is forbidden to sail on the ocean. Then a Cohen who left for outside the Land and left against the will of the Sages should be forbidden to shave. A Cohen came to Rebbi Ḥanina. He said to him, may one leave for Tyre for as religious obligation, to give ḥaliṣah or to enter levirate marriage? He answered him, this man’s brother left; praised be the Omnipresent Who smote him. And you want to do what he did. Some want to say, so he spoke to him: This man’s brother disdained his mother’s bosom and embraced another’s bosom, and you want to do what he did. Simeon bar Abba came to Rebbi Ḥanina and asked him to write a letter of recommendation so he could leave for his sustenance outside the Land. He said to him, tomorrow I shall go to your forefathers; they would say to me, one desirable plant we had in the Land of Israel and you permitted it to leave the Land.

“And one whose excommunication was lifted by the Sages.” Where are we holding? If they lifted it before the holiday, he should have shaved. If they did not lift it before the holiday, he may not shave. But we hold that they lifted it before the holiday and his thirtieth day fell during the holiday, since no excommunication is less than thirty days and no rebuke is less than seven days. No excommunication is less than thirty days, up to a month of days, until it will come out of your noses. And no rebuke is less than seven days, let her be locked away for seven days. Rebbi honored Ben Elasa. Bar Qappara said to him, everybody is asking Rebbi, only you are not asking Rebbi. He asked him, what to ask? He said to him, ask: “From Heaven she looks down, she is busy in her house; boys see her and hide, old men rise and stand. The one who flees says, ho, ho, and the one caught is caught in his sin.” Rebbi turned around and saw him laughing. Rebbi said, I do not know you, old man. He understood that he would not be ordained during his lifetime.

“And also who asked the Sages and was permitted.” Where do we hold? If he asked before the holiday he should shave; if he did not ask before the holiday he should not shave. But we hold in case that he asked before the holiday and they found an opening only on the holiday. As the following: They did not find an opening for Rebbi Simeon ben Rebbi until one of the Sages of Galilee came; some say, he was Rebbi Simeon ben Eleazar. He took him from one place and put him in another, he took him from one place and put him in another until finally he put him into the sun and told him to check his garments for fleas. They said to him, if you had known that this old man would treat you in such a way, would you have made the vow? He said, No. They permitted him. They asked, from where do you have this? He said to them, I was Meïr’s servant when he fled the second time, but some say that Rebbi Meïr’s staff was in his hand and it taught him knowledge.

“And also who asked the Sages and was permitted.” Where do we hold? If he asked before the holiday he should shave; if he did not ask before the holiday he should not shave. But we hold in case that he asked before the holiday and they found an opening only on the holiday. As the following: They did not find an opening for Rebbi Simeon ben Rebbi until one of the Sages of Galilee came; some say, he was Rebbi Simeon ben Eleazar. He took him from one place and put him in another, he took him from one place and put him in another until finally he put him into the sun and told him to check his garments for fleas. They said to him, if you had known that this old man would treat you in such a way, would you have made the vow? He said, No. They permitted him. They asked, from where do you have this? He said to them, I was Meïr’s servant when he fled the second time, but some say that Rebbi Meïr’s staff was in his hand and it taught him knowledge.

It was stated: All these for whom they said that they shave on a holiday are permitted to shave during the thirty days of mourning. There are Tannaim who state, forbidden. [There are Tannaim who state, permitted.] Rav Ḥisda said, he who said permitted, if there happened to be a holiday; he who said forbidden, if there was no holiday. A baraita disagrees with Rav Ḥisda. If his mournings immediately followed one another he can lighten with a knife or coarse shears but not with scissors. But the second mourning relative to the first should be considered as an act of God and he should be permitted. Therefore it only was said for the honor of the holiday. Rebbi Samuel bar Rav Isaac asked, one understands the first Seven days. Within Thirty? Rebbi Ḥanania the colleague of the rabbis asked: Did we not state, these are the matters which are forbidden to the mourner during all Seven? If he would be forbidden during Thirty days, within Seven not so much more? It could not have been said except if mournings immediately followed one another. Does this imply that he is permitted? Rebbi Mattania said, he who said “forbidden”, as usual with scissors.

It was stated: All these for whom they said that they shave on a holiday are permitted to shave during the thirty days of mourning. There are Tannaim who state, forbidden. [There are Tannaim who state, permitted.] Rav Ḥisda said, he who said permitted, if there happened to be a holiday; he who said forbidden, if there was no holiday. A baraita disagrees with Rav Ḥisda. If his mournings immediately followed one another he can lighten with a knife or coarse shears but not with scissors. But the second mourning relative to the first should be considered as an act of God and he should be permitted. Therefore it only was said for the honor of the holiday. Rebbi Samuel bar Rav Isaac asked, one understands the first Seven days. Within Thirty? Rebbi Ḥanania the colleague of the rabbis asked: Did we not state, these are the matters which are forbidden to the mourner during all Seven? If he would be forbidden during Thirty days, within Seven not so much more? It could not have been said except if mournings immediately followed one another. Does this imply that he is permitted? Rebbi Mattania said, he who said “forbidden”, as usual with scissors.

Something happened to Rebbi Immi and he shaved on the 30th day. Something happened [to one rabbi] and he shaved on the 31st day. Rebbi Zeriqan said, Rebbi Immi learned this from our Mishnah, as we have stated there: “If somebody vowed two neziriot, he shaves for the first on the 31st day, for the second on the 61st day.” Rebbi Yose said, there after it happened, here from the start. Rebbi Jeremiah instructed Rebbi Isaac from Aṭoshia, and some say, Rav Ḥiyya ben Rebbi Isaac from Aṭoshia, to shave on the 30th day, following the Mishnah: “Eight days, the decree of 30 days is waived for him.” The eighth has the same status as the 30th day. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo, Rav Ḥuna said in the name of Rav: If his eighth day fell on the Sabbath, he shaves Friday. If you say that they did permit not in order to honor the holiday, then even if his 30th day falls on the Sabbath, he should shave Sabbath eve. In addition, from what was stated: “For all deceased he stitches together after seven days and mends after 30.” Why should he not stitch on the seventh day and mend on the 30th day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way.

Something happened to Rebbi Immi and he shaved on the 30th day. Something happened [to one rabbi] and he shaved on the 31st day. Rebbi Zeriqan said, Rebbi Immi learned this from our Mishnah, as we have stated there: “If somebody vowed two neziriot, he shaves for the first on the 31st day, for the second on the 61st day.” Rebbi Yose said, there after it happened, here from the start. Rebbi Jeremiah instructed Rebbi Isaac from Aṭoshia, and some say, Rav Ḥiyya ben Rebbi Isaac from Aṭoshia, to shave on the 30th day, following the Mishnah: “Eight days, the decree of 30 days is waived for him.” The eighth has the same status as the 30th day. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo, Rav Ḥuna said in the name of Rav: If his eighth day fell on the Sabbath, he shaves Friday. If you say that they did permit not in order to honor the holiday, then even if his 30th day falls on the Sabbath, he should shave Sabbath eve. In addition, from what was stated: “For all deceased he stitches together after seven days and mends after 30.” Why should he not stitch on the seventh day and mend on the 30th day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way.

It was stated: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis.

It was stated: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis.

It was stated: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis.

It was stated: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis.

It was stated: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis.

It was stated: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

For all deceased he cannot shave until after Thirty; for his father and his mother until it becomes wild growth or until his relatives complain. <as the following:> The mother of Rebbi Samuel ben Eudaimon died eight days before the holiday. He came to ask Rebbi Mana who told him, anything dependent on Seven and Thirty is interrupted by the holiday. But here, until it becomes wild growth or until his colleagues complain.

MISHNAH: What is the difference between a man and a woman? A man is dishevelled and with open seams, no woman is dishevelled and with open seams. A man can make his son a nazir, no woman can make her son a nazir. A man can shave using his father’s vow of nazir, no woman can shave using her father’s vow of nazir. A man can betrothe his daughter, no woman can betrothe her daughter. A man can sell his daughter, no woman can sell her daughter. A man is stoned naked, no woman is stoned naked. A man is hanged, no woman is hanged. A man is sold for his theft, no woman is sold for her theft.

MISHNAH: What is the difference between a man and a woman? A man is dishevelled and with open seams, no woman is dishevelled and with open seams. A man can make his son a nazir, no woman can make her son a nazir. A man can shave using his father’s vow of nazir, no woman can shave using her father’s vow of nazir. A man can betrothe his daughter, no woman can betrothe her daughter. A man can sell his daughter, no woman can sell her daughter. A man is stoned naked, no woman is stoned naked. A man is hanged, no woman is hanged. A man is sold for his theft, no woman is sold for her theft.

“A man can make his son a nazir,” and “a man can shave”. Rebbi Joḥanan in the name of Rebbi Meїr: In twenty-four matters are the House of Shammai lenient while the House of Hillel are restrictive and that is one of them: The House of Shammai say, a man cannot make his son a nazir, but the House of Hillel say, a man can make his son a nazir.

MISHNAH: “I am off grape kernels,” or “off grape skin,” or “off hair shaving,” or “off impurity”; he is a nazir and all rules of nezirut apply to him. “I am like Samson ben Manoaḥ, like Dalilah’s husband, like the one who lifted the gates of Gaza, like the one blinded by the Philistines,” he is a Samson-nazir. What is the difference between a nazir in perpetuity and a Samson-nazir? If the hair of a nazir in perpetuity becomes heavy, he shaves it off with a knife and brings three animals; if he becomes impure, he brings a sacrifice of impurity. If the hair of a Samson-nazir becomes heavy, he does not shave; if he becomes impure, he does not bring a sacrifice of impurity.

From here, “if his hair became heavy”: Rebbi. For Rebbi Jeremiah said in the name of Rebbi Immi: The words of Rebbi: A nazir in perpetuity shaves once in twelve months. The words of the Sages: A nazir in perpetuity sometimes shaves every thirty days, sometimes once in twelve months. Rebbi Hila in the name of Rebbi Assi: It says so: “I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea. He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days,” but once in twelve months. “Who is one who shaves every thirty days? If he says, I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea.” Rebbi Ze‘ira said, they differ if it was not made explicit. Where do we hold? If he says, “the fullness of my hair”, everybody agrees that he shaves once every thirty days. If he says, “the number of the hairs on my head,” everybody agrees that he shaves after twelve months. But we must hold that he says “like hair”. Rebbi says, “the fullness of my hair”. But the rabbis say, he means “the number of the hairs on my head.” And here, why? Why did the man not make the vow? He only encourages himself to avoid prohibitions. In addition, from the following: “Rebbi Jehudah added: If he said, like that which is collected in the fig harvest, or like sheaves in a Sabbatical year, or like stars in the sky, he is a nazir in perpetuity and shaves every thirty days.” Could you say that Rebbi Jehudah follows the rabbis? He holds with Rebbi, as Rebbi Jehudah added: “Absalom was a nazir in perpetuity and shaved every twelve months.” What is the reason? Because of nezirut. But that would mean for the rabbis that he shaved every thirty days; that is what we have stated: “I am a nazir the house full, or a chest full. One checks him out.” It was stated on that: He shaves every thirty days. But here he said, he shaved every twelve months.

If he had counted six months when he became impure, does he count another six months or does he start anew counting twelve months? If he completed his term as nazir but did not manage to shave until two or three days had passed when he became impure. Rebbi Mani asked: Since he did not sanctify his hair, but what permits him to shave? “I am a nazir after two days, already a nazir in perpetuity.” Since he may shave, he is a nazir. “I am a nazir after [20] days, already a nazir in perpetuity.” Since he may shave, is he a nazir, or since if he became impure he has no time to cancel, is he no nazir?.

If he had counted six months when he became impure, does he count another six months or does he start anew counting twelve months? If he completed his term as nazir but did not manage to shave until two or three days had passed when he became impure. Rebbi Mani asked: Since he did not sanctify his hair, but what permits him to shave? “I am a nazir after two days, already a nazir in perpetuity.” Since he may shave, he is a nazir. “I am a nazir after [20] days, already a nazir in perpetuity.” Since he may shave, is he a nazir, or since if he became impure he has no time to cancel, is he no nazir?.

If he had counted six months when he became impure, does he count another six months or does he start anew counting twelve months? If he completed his term as nazir but did not manage to shave until two or three days had passed when he became impure. Rebbi Mani asked: Since he did not sanctify his hair, but what permits him to shave? “I am a nazir after two days, already a nazir in perpetuity.” Since he may shave, he is a nazir. “I am a nazir after [20] days, already a nazir in perpetuity.” Since he may shave, is he a nazir, or since if he became impure he has no time to cancel, is he no nazir?.

If he had counted six months when he became impure, does he count another six months or does he start anew counting twelve months? If he completed his term as nazir but did not manage to shave until two or three days had passed when he became impure. Rebbi Mani asked: Since he did not sanctify his hair, but what permits him to shave? “I am a nazir after two days, already a nazir in perpetuity.” Since he may shave, he is a nazir. “I am a nazir after [20] days, already a nazir in perpetuity.” Since he may shave, is he a nazir, or since if he became impure he has no time to cancel, is he no nazir?.

MISHNAH: “I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea.” He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days. Who is one who shaves every thirty days? If he says, “I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea.” “I am a nazir a house full, or a chest full.” One checks him out. If he said, I made one large vow of nazir, he is a nazir for 30 days. But if he said, I made an unspecified vow of nazir, one considers the chest as filled with mustard seed and he is a nazir all his days.

Rebbi Yose ben Rebbi Abun in the name of Rav: If somebody sets a term to his state of nazir, one does not allow him to shave. And it was stated thus: “I am a nazir all my days, I am a nazir in perpetuity; 100 years, or 200 years, he is not a nazir in perpetuity.”

MISHNAH: “I shall be a nazir and obligate myself to shave a nazir,” if another heard him and said: “I also shall be and I obligate myself to shave another nazir,” if they are clever, they will shave one another; otherwise they have to shave other nezirim.

MISHNAH: “I shall be a nazir and obligate myself to shave a nazir,” if another heard him and said: “I also shall be and I obligate myself to shave another nazir,” if they are clever, they will shave one another; otherwise they have to shave other nezirim.

MISHNAH: “I shall be a nazir and obligate myself to shave a nazir,” if another heard him and said: “I also shall be and I obligate myself to shave another nazir,” if they are clever, they will shave one another; otherwise they have to shave other nezirim.