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Week 77 - Wednesday - 16 May 2001

NAZIR: CHAPTER 6: MISHNAH 10

If he shaved after the offering and it was found to be invalid - his tiglahat is invalid, and his offerings do not count for him. If he shaved after the hatat not for its designated purpose, and afterwards brought his sacrifices for their designated purpose - his tiglahat is invalid, and his offerings do not count for him. If he shaved after the olah or after the shelamim not for their designated purpose, and afterwards brought his sacrifices for their designated purpose - his tiglahat is invalid, and his offerings do not count for him. Rabbi Shimon says, This offering did not count for him, but the other offerings do count for him. And if he shaved after the three of them and one of them was found to be valid - his tiglahat is valid, and he brings the other offerings.

Kehati

It was taught above (mishnah 7) that a nazir who has completed his term of nezirut in a state of cleanness shaves his head after the slaughter of the shelamim (according to the opinion of Rabbi Yehudah), or after the slaughter of the hatat (according to the opinion of Rabbi Eleazar), and if he shaved after one of his three sacrifices, he has fulfilled his obligation, bedi'avad (according to all opinions). Hence we learn that nevertheless he may shave only after one of his sacrifices has been slaughtered; and if he shaved before one of his sacrifices was slaughtered, his shaving is invalid, and he is considered a nazir who shaved within the period of his nezirut, who forfeits thirty days. This mishnah teaches the case of a nazir who shaves after one of his sacrifices, and the sacrifice was found to be invalid.

If he - the nazir, shaved - the hair of his head, for the tiglahat of cleanness, after the offering - of one of his sacrifices, and it - the sacrifice, was found to be invalid - i.e., it was invalidated, e.g., its blood was spilled or became unclean, his tiglahat is invalid - and he is regarded as one who shaved his head within the period of his nezirut, who forfeits thirty days, as was taught above (mishnah 3), and his offerings do not count for him - even the other sacrifices that he offered after his shaving are invalid; since he forfeited thirty days, it is as if he sacrificed them prematurely. If he - the nazir, shaved - his head - after the hatat- which was offered - not for its designated purpose - it had been slaughtered without being designated as a hatat, and afterwards - after he shaved he brought - the rest of - his sacrifices - the olah and the shelamim, for their designated purpose - since the hatat which is slaughtered not for its designated purpose is invalid, therefore his tiglahat is invalid, and his offerings do not count for him - as was explained above, for he is regarded as one who shaved after an offering which is found to be invalid (as was taught in the beginning of this mishnah).

If he shaved after the olah or after the shelamim not for their designated purpose - and the law is that the olah and the shelamim which were slaughtered not for their designated purpose are not disqualified, yet they are not counted to their owner for an obligation (Zev. 1:1) i.e., the owner did not fulfill his obligation, and the olah and the shelamim are only voluntary offerings; therefore, if the nazir shaved on them, and afterwards - after he shaved, he brought - the rest of - his sacrifices for their designated purpose - his tiglahat is invalid, and his offerings do not count for him - for his nezirut sacrifices, for if one who shaves after a voluntary olah or after a voluntary shelamim, his tiglahat is invalid.

Rabbi Shimon says, His tiglahat is valid; for according to the opinion of Rabbi Shimon, a nazir who shaves after a voluntary olah or on a voluntary shelamim has fulfilled his obligation; but This offering - the olah or the shelamim which were slaughtered not for their designated purpose, did not count for him - and he is obligated to bring another offering for the purpose of the nazir olah or the nazir shelamim, but the other offerings - that were slaughtered for their designated purpose, do count for him - and he is not obligated to bring others, since his tiglahat is valid. The law is not in accordance with Rabbi Shimon. And if he shaved - without designation, after the three of them - after the slaughtering of all three of his sacrifices, and one of them was found to be valid - and the others are invalid, his tiglahat is valid - according to all opinions, and he brings the other offerings -other sacrifices instead of the invalid ones, for the tiglahat was performed properly, as was taught above: "if he shaved after one of the three - he fulfilled his obligation" (mishnah 7).

NAZIR: CHAPTER 6: MISHNAH 11

One upon whom one of the bloods was sprinkled and he became unclean - Rabbi Eliezer says, He forfeits all. And the Sages say, He may bring the rest of his sacrifices and he will become clean. They said to him, It once happened to Miriam the Tarmodite that one of the bloods was sprinkled for her, and they came and spoke to her about her daughter who was in danger, and she went and found that she was dead, and the Sages said, She should bring the rest of her sacrifices and she will become clean.

Kehati

It was taught in 3:4, above, that if a nazir becomes unclean after he has completed his period of nezirut, e.g., he was a nazir for one hundred days, and he became unclean on the 101st day, before he shaved and brought his sacrifices, the First Tanna holds that he forfeits thirty days, and Rabbi Eliezer holds that he forfeits only seven, i.e., he forfeits nothing, but rather waits seven days for purification, following which he brings his sacrifices and shaves on them.
This mishnah deals with a nazir who became unclean after he offered one of his sacrifices, before he shaved, and discusses the law regarding the other sacrifices; Rabbi Eliezer and the Sages disagree on this.

One - the nazir who completed his period of nezirut in a state of leanness, upon whom - upon whose behalf, one of the bloods - the blood of one of his three sacrifices, was sprinkled - on the altar, and he became unclean -before he shaved and offered the rest of his sacrifices, Rabbi Eliezer says, He forfeits all - his sacrifices, for even the sacrifice that he offered prior to his becoming unclean is not counted for him, and after waiting seven days and cleansing himself of his uncleanness, he is obligated to bring all three of his sacrifices for the tiglahat of cleanness. And the Sages say, He may bring the rest of his sacrifices and - i.e., when, he will become clean - after waiting seven days and cleansing himself of his uncleanness, he brings only the other sacrifices, and the sacrifice that he offered prior to becoming unclean counts for him. Tosafot and Bartenura explain the reason for their disagreement:

Rabbi Eliezer follows his line of reasoning (in a baraita quoted in the Gemara) that the nazir is permitted to drink wine only after all these acts; therefore, if he became unclean after the blood of one of the sacrifices had been sprinkled on his behalf, he is considered to have become unclean before he had brought any of his sacrifices, and the sacrifice that he offered before he became unclean is regarded as if he had offered it within the period of his nezirut. The Sages hold that since the blood of one of the sacrifices was sprinkled on his behalf, the nazir is permitted to drink wine and to become unclean by corpse related uncleanness (as the opinion of Rabbi Shimon in mishnah 9, above); and since prior to his becoming unclean he was fit to perform the tiglahat, the uncleanness does not cause him to forfeit the sacrifice he offered in a state of cleanness. Regarding the other sacrifices, however, if he offered them when he was unclean, they do not count for him, for the Torah is particular that all nazir sacrifices be offered when he is clean.

They - the Sages, said to him - Rabbi Eliezer, It once happened to Miriam the Tarmodite - from the city of Tarmod; according to another version, "the Tadmorite," from the city of Tadmor (= Palmyra), that - she was a nazirah, and completed her period of nezirut, and one of the bloods - the blood of one of her sacrifices, was sprinkled for her, and they came and spoke to her - before she had shaved and offered the rest of her sacrifices, about her daughter who was in danger - she was mortally ill, and she went and found that she was dead - and she became unclean because of her, and the Sages said, She should bring the rest of her sacrifices and - i.e., after she will become clean - but the sacrifice which she offered, prior to becoming unclean, counted for her.

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