shaves

104 occurrences across the corpus

The Mishnah

[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.”

Mishnah Nazir 3:1

If one says, “Behold, I am a nazirite,” he shaves on the thirty-first day. If he shaved on the thirtieth day, he has fulfilled his obligation. [If, however, he says] “Behold, I am a nazirite for thirty days,” and shaves on the thirtieth day, he has not fulfilled his obligation.

Mishnah Nazir 3:1

Mishnah Nazir 3:2

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.

Mishnah Nazir 4:6

A man may impose a nazirite vow on his son, but a woman cannot impose a nazirite vow on her son. How so? [If the boy] shaves himself or is shaved by his relatives, or if he protests or his relatives protest on his behalf, Then if [the father] had set aside an animal [for the sacrifice]: the sin-offering is left to die, the burnt-offering is offered as an [ordinary] burnt-offering, and the peace-offering is offered as an [ordinary] peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread. If he had a lump sum of money [set aside for the purchase of these sacrifices] it is to be used for voluntary offerings; If he had specified money: The money for the sin-offering is to be taken to the Dead Sea, the use of it is forbidden, but the laws of sacrilege do not apply; The money for the burnt-offering they bring a burnt-offering, and the laws of sacrilege do apply; The money for the peace-offering they bring a peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread.

Mishnah Nazir 6:3

A nazirite vow of unspecified duration is for thirty days. If [the nazirite] shaved himself or bandits shaved him, it overturns thirty days. A nazirite who shaves himself, whether with scissors or a razor, or who singes [the ends of his hair], even a minimal amount, is liable. A nazirite may shampoo [his hair] and part it [with his fingers] but may not comb it. Rabbi Ishmael says: he is not to cleanse it with dirt because it causes the hair to fall out.

Mishnah Nazir 6:7

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.

Mishnah Nazir 6:10

If he shaves after one of the sacrifices and the sacrifice is found to be invalid, his shaving is invalid and his sacrifices do not count: If he shaves after the sin-offering, which was not offered for its correct designation and then he brought the other sacrifices under their correct designations, his shaving is invalid and [none of] his sacrifices counts for him. [Similarly], if he shaves after the burnt-offering or the wellbeing offering, which have not been offered for their correct designation, and then he brought the other sacrifices under their correct designation, his shaving is invalid and [none of] his sacrifices counts for him. Rabbi Shimon says: that particular sacrifice does not count, but his other sacrifices do count. If he shaved after all three sacrifices and one of them was found to valid, his shaving is valid and he has [only] to bring the other sacrifices.

Mishnah Nazir 6:10

Mishnah Nazir 7:4

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.”

Mishnah Nazir 9:2

A nazirite shaves and then discovers that he was defiled: If the defilement was certain, it voids [the naziriteship], But if it is a defilement of the depth, it is not rendered void. [If he discovers that he was defiled] before shaving, in either case it voids [the naziriteship]. How is [the law regarding ‘defilement of the depth’]? If he goes down into a cavern to bathe, and a corpse is found floating at the mouth of the cavern, he is [definitely] unclean. If it is found embedded in the floor of the cavern, Then if he went in merely to cool himself off he remains clean, But if he went to purify himself after defilement through contact with the dead he remains unclean, Because the assumption concerning an unclean person is that he is unclean and the assumption concerning a clean person is that he is clean,.

Mishnah Negaim 10:5

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.

Mishnah Negaim 14:3

On the seventh day he shaves off his hair a second time in the manner of the first shaving, he washes his garments and immerses himself. He is clean in so far as not to convey uncleanness as a sheretz, but he was still like a tevul yom. He may eat second tithe. After sunset he may eat terumah. After he had brought his offering of atonement, he may also eat sacred things. Thus there are three grades in the purification of a metzora and three grades in the purification of a woman after child birth.

The Jerusalem Talmud

Jerusalem Talmud Terumot 8:15

Blood on a loaf of bread one shaves off and eats [the bread]. If it came from between his teeth he eats and does not worry. The abominations among mites, flies, wild bees, abominations and crawling things, I might think [that they are forbidden] while they are inside the fruit, the verse says (Lev. 11:26,27,28): “They are impure,” when they exist independently rather than inside the fruit. I might think, even if they left and returned; the verse says “they are impure,” even if they left and returned. Rav Ḥiyya bar Ashi in the name of Rav: As soon as they reach the rim of the food they are forbidden even if they return.

Jerusalem Talmud Terumot 10:39

Unimpregnated eggs are permitted: (Job 21:10) “His steer made pregnant, he will not miss impregnating.” Eggs that started developing are forbidden. Twisted ones, he who likes it may eat them. If one found blood in them, one shaves off the place of the blood.

Jerusalem Talmud Pesachim 8:38

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.

Jerusalem Talmud Pesachim 8:38

Jerusalem Talmud Megillah 1:61

Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.

Jerusalem Talmud Megillah 1:61

Jerusalem Talmud Moed Katan 3:29

HALAKHAH: “The decree of seven”, sandal and soap. “The decree of thirty,” mending, and pressing, and shaving. What is pressing? New pressed woolen garments, and pressed white linen garments. Rebbi Ḥelbo, Rav Ḥuna in the name of Rav: If his eighth day fell on a Sabbath, he shaves on Friday. How is this possible? Explain it if he had been dragged away by a wild animal and they gave up hope to look after him. It was stated thus: When do you start to count for somebody who was dragged away by a wild animal? When they gave up hope to look after him. If they found separate limbs of him one counts when his head and most of his body had been found. Rebbi Jehudah says, spine and skull form the majority. Rebbi Abun said, explain it that the cover plate was laid Friday evening at the start of darkness. How is this possible? Rebbi Aḥa said, explain it if it was closed by a Gentile. Some wanted to say that he received a current notice on the Sabbath.

Jerusalem Talmud Moed Katan 3:30

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.

Jerusalem Talmud Moed Katan 3:30

Jerusalem Talmud Nazir 1:10

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.

Jerusalem Talmud Nazir 1:16

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.

Jerusalem Talmud Nazir 1:16

Jerusalem Talmud Nazir 1:24

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.

Jerusalem Talmud Nazir 1:24

Jerusalem Talmud Nazir 2:20

MISHNAH: “I am taking upon myself to shave half a nazir,” and his neighbor heard it and said, “I also am taking upon myself to shave half a nazir,” each one of them shaves an entire nazir, the words of Rebbi Meïr. But the Sages say, each of them shaves half a nazir.

Jerusalem Talmud Nazir 2:20

Jerusalem Talmud Nazir 2:21

HALAKHAH: “I am taking upon myself to shave half a nazir,” etc. Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda both say that they disagree if it was not spelled out. What are we dealing with? If he said, every half head, everybody agrees that he completely shaves a nazir. If he says, half of the obligation, everybody agrees that he shaves half a nazir. But we are dealing with the case that he says: “half”. Rebbi Meïr says, as if he said half a head, but the rabbis said, as if he said, half of the obligation. Rebbi Yudan said, it turns our that leniency is a restriction. In the opinion of Rebbi Meïr who said, as if he had said half a head, he brings one sacrifice since the nazir can shave on one sacrifice. In the opinion of the rabbis who said, half of the obligation, he has to pay for a sacrifice and a half, half of the obligation of a person.

Jerusalem Talmud Nazir 2:21

Jerusalem Talmud Nazir 2:33

If he was born on the eightieth day, he eliminates ten. If he was born on the ninetieth day, he eliminates twenty. If he finished his nezirut and came to complete his son’s nezirut and became impure within the first ten days, he eliminates everything. Within the last twenty days? Rebbi Abba in the name of Rab and Rebbi Joḥanan both say, he eliminates thirty. Rebbi Samuel said, he eliminates seven only. Samuel bar Abba asked before Rebbi Yose: Does Rebbi Joḥanan think that eliminating by a shaving knife is identical with substantial eliminating? Rebbi Ze‘ira said, if Rebbi Joḥanan thought that eliminating by a shaving knife is identical to substantial eliminating, why would he say that he eliminates thirty? Should he not invalidate everything? Rebbi Abin bar Ḥiyya said before Rebbi Ze‘ira: Explain it if he was born on a day unsuitable to bring a sacrifice. Think of it, if he was born in the night, is that not unsuitable to bring a sacrifice? It is suitable; the night caused it. Think of it, if he was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave when [the son] was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave before his son was born, he celebrates one shaving for both. If he had dedicated his sacrifices but did not manage to shave before his son was born. There, they say that he celebrates one shaving for both. Rebbi Joḥanan said, he shaves and then shaves a second time. A baraita disagrees with Rebbi Joḥanan: “They asked Rebbi Simeon ben Ioḥai: Assume that he was both a nazir and a sufferer from scale disease, may he shave once and have it counted for his nezirut and his scale disease? He said to them: If he shaved to remove hair, you would be correct. But the nazir shaves to remove hair whereas the sufferer from scale disease shaves to have hair grow. They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave to remove hair. (They said to him. If both of them shaved before the sprinkling of the blood, you would be correct. But the nazir shaves before the sprinkling of the blood and the sufferer from scale disease shaves after the sprinkling of the blood! They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave before the sprinkling of the blood!) He said to them, if both shaved before they immerse themselves in water, you would be correct. But the nazir shaves before he immerses himself in water and the sufferer from scale disease shaves after he immerses himself in water. They said to him, the matter is settled. It cannot be counted for the days of his completeness, it cannot be counted for the days of his count. It cannot be counted for purification; it cannot be counted for impurity. That is, if he was a nazir and sufferer from scale disease. But if he was a nazir and nazir, he may shave once for both.” What does Rebbi Joḥanan do with this? He explains that they disagree with Rebbi Simeon ben Laqish.

Jerusalem Talmud Nazir 2:33

Jerusalem Talmud Nazir 3:1

MISHNAH: If somebody said, “I am a nazir,” he shaves on the 31 day, but if he shaved on the 30 day, he has fulfilled his obligation. “I am a nazir for 30 days,” if he shaved on the 30th day, he did not fulfill his obligation.

Jerusalem Talmud Nazir 3:3

Something happened to Rebbi Immi and he shaved on the 30 day, and something happened to Rebbi Immi and he shaved on the 31 day. Rebbi Zeriqa said, Rebbi Immi learned this from the Mishnah, as we have stated there: “If somebody vowed two neziriot, he shaves for the first on the 31 day, for the second on the 61 day.” Rebbi Yose said, there when it happened, here from the start. Rebbi Jeremiah instructed Rebbi Isaac Aṭoshia, and some say, Rav Ḥiyya bar Rav Isaac 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 30 day. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo bar Ḥuna said in the name of Rebbi Joḥanan: If his eighth day falls on the Sabbath, he shaves Sabbath eve. If you say that they did not permit in order to honor the holiday, then even if his 30 day falls on the Sabbath, he should shave Sabbath eve. In addition, from what Rebbi Joḥanan had said: “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 30 day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way.

Jerusalem Talmud Nazir 3:3

Jerusalem Talmud Nazir 3:4

MISHNAH: If somebody vowed two neziriot, he shaves for the first on the 31 day, for the second on the 61 day, but if he shaved for the first on the 30 day, he shaves for the second on the 60, and if he shaved on the day before the 6018, he has fulfilled his obligation. The following testimony did Rebbi Pappaias give: if somebody vowed two neziriot, he shaves for the first on the 31st day, for the second on the 61st day, but if he shaved for the first on the 30th day, he shaves for the second on the 60th, and if he shaved on the day before the 60th, he has fulfilled his obligation since the 30th day is counted for him.

Jerusalem Talmud Nazir 3:4

Jerusalem Talmud Nazir 3:7

HALAKHAH: “If somebody says, ‘I am a nazir’,” etc. Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Eliezer learned from the sufferer from skin disease, for whom we find seven days between shaving and shaving. Why does he not learn from the impure nazir? The sufferer from skin disease shaves repeatedly; the impure nazir does not shave repeatedly. The rabbis from Caesarea say, they disagree explicitly: Rebbi Joḥanan said, Rebbi Eliezer learned from the sufferer from skin disease; Rebbi Eleazar says, Rebbi Eliezer learned from the impure nazir. What difference does it make for Rebbi Eliezer whether the vow for nazir was implicit rather than explicit? If the vow for nazir was implicit, he does not invalidate if he tears his hair out, and his seventh day is counted for him; if the vow for nazir was explicit, he invalidates if he tears his hair out and his seventh day is not counted for him.

Jerusalem Talmud Nazir 4:25

MISHNAH: If one of the bloods was sprinkled for her, he cannot dissolve. Rebbi Aqiba says, even if one of the animals was slaughtered for her, he cannot dissolve. When has this been said? If she shaves in purity. But if she shaves in impurity he may dissolve since he can say, I cannot stand an unseemly wife. Rebbi says, he may dissolve even if she shaves in purity, since he can say, I cannot stand a shorn wife.

Jerusalem Talmud Nazir 4:25

Jerusalem Talmud Nazir 4:26

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

Jerusalem Talmud Nazir 4:26

Jerusalem Talmud Nazir 4:27

MISHNAH: A man can declare his son a nazir but a woman cannot declare her son a nazir. How is this? If he shaved him or relatives shaved him; if he protested or relatives protested, if he had designated animals, the purification offering shall die; the elevation offering shall be brought as elevation offering; the well-being offering shall be brought as elevation offering; it may be eaten for one day and does not need bread. If he had money not designated, it should be given as donation. If the monies were designated, the money’s worth of the purification offering shall be thrown into the Dead Sea; one may not use it but there can be no larceny. For the value of the elevation offering, he shall bring an elevation offering; it is subject to the law of larceny. For the value of the well-being offering, he shall bring a well-being offering, to be eaten on one day; it does not need bread. A man may shave on the basis of his father’s nezirut, but a woman may not shave on the basis of her father’s nezirut. How is this? If his father was a nazir and had set aside unspecified money for his nezirut when he died, and he said, I am a nazir on condition that I may shave on my father’s money, Rebbi Yose said, the money shall be given as donation, for he cannot shave on his father’s money. Who may shave based on his father’s nezirut? If both he and his father were nezirim and his father had set aside unspecified money for his nezirut when he died; this one shaves on his father’s nezirut.

Jerusalem Talmud Nazir 6:21

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].

Jerusalem Talmud Nazir 6:21

Jerusalem Talmud Nazir 6:23

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.

Jerusalem Talmud Nazir 6:38

MISHNAH: What is shaving in impurity? He was sprinkled on the third and seventh [days], shaves on the seventh, and brings his sacrifices on the eighth. If he shaved on the eighth, he may bring his sacrifices on the same day, the words of Rebbi Aqiba. Rebbi Ṭarphon asked him, what is the difference between this one and the sufferer from skin disease? He told him, the purification of this one is bound to his days, but the purification of the sufferer from skin disease is bound to his shaving. He cannot bring his sacrifices unless the sun had set for him.

Jerusalem Talmud Nazir 6:40

MISHNAH: What is shaving in purity? He brings three animals, a purification sacrifice, an elevation sacrifice, and a well-being sacrifice. He slaughters the well-being sacrifice ands shaves for it, the words of Rebbi Jehudah. Rebbi Eleazar says, he only should shave for the purification sacrifice since that has precedence everywhere, but if he shaved for any of the three, he satisfied his obligation.

Jerusalem Talmud Nazir 6:45

It was stated: “All send under the cooking pot except the impure in the countryside. The pure in the Temple brings it under the cooking-pot of the reparation sacrifice, the words of Rebbi Meïr. Rebbi Jehudah says, the pure brings in any case, the impure does not bring in any case. But the Sages say, neither the impure in the Temple nor the pure in the countryside bring. Nobody sends under the cooking-pot except the one who shaves in purity.” “Outside the door of the Tent of Meeting.” Rebbi Meïr says, only if he is proper and near; but the rabbis say, proper even if not near, near even if not proper.

Jerusalem Talmud Nazir 7:22

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.

Jerusalem Talmud Nazir 7:23

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.

Jerusalem Talmud Nazir 7:23

Jerusalem Talmud Nazir 7:24

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.

Jerusalem Talmud Nazir 7:24

Jerusalem Talmud Nazir 7:36

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.”

Jerusalem Talmud Nazir 7:37

Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame, under the belly of a camel, under the width of a gate, under the gutters, the nazir does not shave, nor for anything which is there for protection. Ḥizqiah heard it and said, they purified the dead! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves. Rebbi Joshia said, if impurity is hidden in the ground of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton or most of the bones.

Jerusalem Talmud Nazir 7:37

Jerusalem Talmud Nazir 7:40

MISHNAH: Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Meïr said, this should not be less than the impurity of a dead reptile! Rebbi Aqiba said, I argued before Rebbi Eliezer: If for a barley-grain sized bone, which does not cause impurity to a human in a tent, a nazir shaves if he touches or carries it, should it not be logical that for a quartarius of blood, which causes impurity to a human in a tent, a nazir should have to shave if he touches or carries it? He said to me, what is that, Aqiba? This is not a place for an argument de minore ad majus! When I came and expounded that before Rebbi Joshua, he said to me, you have a good argument, but that is what they said was practice.

Jerusalem Talmud Nazir 7:40

Jerusalem Talmud Nazir 7:42

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

Jerusalem Talmud Nazir 7:42

Jerusalem Talmud Nazir 8:12

HALAKHAH: Who is doubtfully definitely [suffering]? Two who came to him. He declared one of them definitively affected but before he could declare the second one definitively affected, they were changed for him. That is a doubtfully definitely [suffering person]. This is the one about whom Rebbi Ḥiyya stated: A nazir, in doubt whether impure or pure, but certainly he was a nazir. A sufferer from skin disease, in doubt whether impure or pure, but certainly he was a sufferer from skin disease. He eats from sacrificial meat after 60 days, drinks wine and defiles himself for the dead after 120 days. How is that? One said to him, you are an impure nazir, go count seven [days]. He sprinkled, repeated, shaved, and brought. He then counted seven [days] and wanted to shave. One said to him, impure nazir, go count seven [days] and continue for 30. He counted 30 [days] and wanted to shave. One said to him, you are a pure nazir, does not a pure nazir shave on kinds of blood? He brings an elevation offering and shaves on it, a bird purification offering and stipulates, saying: “If I was impure, the purification offering is my obligation and the elevation offering is voluntary. If I was pure, the elevation offering is my obligation and the purification offering is in doubt.” He shaves his head, his beard, and his eyebrows in the way the sufferer from skin disease shaves.

Jerusalem Talmud Nazir 8:12

Jerusalem Talmud Nazir 8:13

How does one deal with him in a restrictive way? He brings two swallows and slaughters one of them over a clay vessel filled from running water; one digs und buries it, for it is forbidden for usufruct. He shaves his head, beard, and eyebrows in the way the sufferers from skin disease do. He counts 30 days and brings another animal as elevation offering, saying: “If I was impure, the first elevation offering was voluntary and this one is obligatory, and the purification offering is my obligation. If I was pure, the first elevation offering was my obligation, this one is voluntary, and the purification offering is in doubt.” He shaves his head, his beard, and his eyebrows in the way the sufferer from skin disease shaves.

Jerusalem Talmud Nazir 8:13

Jerusalem Talmud Nazir 8:17

He counts another 30 days and brings all his sacrifices, stipulates, and says: If I was impure, the first elevation offering was obligatory and this one is voluntary. But if I was pure, the first elevation offering was voluntary and this one is obligatory. The purification offering is in doubt. He shaves his head, beard, and eyebrows, etc..

Jerusalem Talmud Nazir 8:18

How does one treat him according to Ben Zoma? He brings an animal elevation offering and shaves for it, a bird as purification offering, stipulates, and says: “If I was impure, the purification offering is for my obligation and the elevation offering is voluntary. If I was pure, the elevation offering is for my obligation and the purification offering is in doubt.” He shaves his head, beard, and eyebrows, etc.

Jerusalem Talmud Nazir 8:18

Jerusalem Talmud Nazir 8:21

Rebbi Jacob the Southerner asked before Rebbi Yose: Could they not arrange something for his wine? He said to him, “the nazir shaves at the gate of the Tent of Meeting;” if he is able to appear at the gate of the Tent of Meeting. This excludes him who is unable to appear at the gate of the Tent of Meeting.

Jerusalem Talmud Nazir 8:23

Does the obligatory shaving push aside the rules of voluntary shaving? Let us hear from the following: “He shaves his head, his beard, and his eyebrows in the way sufferers from skin disease shave.” But there one could say, maybe it was an obligatory shaving. Rebbi Ze‘ira in the name of Rebbi Yudan: The Mishnah says so; “for Rebbi Simeon says, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself with the dead.” Is he not forbidden because of “do not destroy”? Samuel bar Abba said, explain it if he was a eunuch. But did we not state “the beard”? How can you say, a eunuch? You have only what Rebbi Jacob said in the name of Rebbi Joḥanan: If he removed it from bottom to top it is forbidden. Rebbi Yose bar Abin said, there is no difference between bottom to top or top to bottom.

Jerusalem Talmud Nazir 9:18

Does this not disagree with Rebbi Joshia, since Rebbi Joshia said, if impurity is hidden in the ground below the house, the nazir shaves. Rebbi Joḥanan said, here on the side, there on place. Rebbi Ezra said in the name of Rebbi Yudan: Even if you say in both cases on the side, in both cases on place. What means “impure”? Impure and he does not shave?

Jerusalem Talmud Nazir 9:22

How much is the surrounding of a grave? One shaves off three finger-breadths, the place where fluid penetrates.

Jerusalem Talmud Kiddushin 1:63

Following Rebbi Ismael? Rebbi Ismael stated: At three places teaching circumvents Scripture and at another place the interpretation.The Torah said, “in a scroll”, but practice said on anything separated from the ground. The Torah said, “in dust”, but practice said in anything on which plants grow. The Torah said, “with an awl”, but practice said, even a buck-thorn, even a thorn, even glass. And at one place the interpretation: Rebbi Ismael stated: “It shall be on the seventh day that he shave all his hair,” inclusion. “His head, his beard, and his eyebrows,” detail. Since it continues “and all his hair he shall shave,” it repeats inclusion. Inclusion, detail, and inclusion is judged only by what is similar to the detail. Since the detail is explained as place of bunching and exposed, it should refer only [hair growing] in bunches at exposed places. But practice is that he shaves to be like a gourd. “With an awl”, since an awl is made of metal, so anything made of metal. Rebbi Yose said, this is a large drill. Rebbi Yose ben Rebbi Jehudah says, that is the engraving-knife. “He shall bring him to the door.” I could think, even if it was lying flat. The verse says, “or to the door-post”. Since the door-post is upright, so also the door has to be upright: a shame to him and to his family.