Nazariteship

A nazirite vow is one of the types of vows involving prohibitions,as [Numbers 6:2] states: "When one will take a nazirite vow...." It is a positive commandment for [a nazirite] to let the hair of his head grow, as [ibid.:5] states: "He shall let the mane of the hair of his head grow." If he cuts [his hair] in the midst of the days of his nazirite vow, he violates a negative commandment, as [ibid.] states: "A razor shall not pass over his head." Similarly, he is forbidden to contract ritual impurity from a corpse or eat those products of a grape vine which the Torah forbids him from eating throughout the entire span of his nazirite vow.

When [a nazirite] transgressed and cut his hair, became impure [due to contact with a corpse], or partook of wine grapes, he receives two sets of lashes:one because of the prohibition "He shall not desecrate his word," and one because of the prohibition that he transgressed from the unique prohibitions that apply to a nazirite.

When a person takes a nazirite vow and fulfills his vow according to the mitzvah, he has performed three positive commandments: a) "He shall act in accordance with all that he uttered with his mouth," and he has acted [accordingly], b) "He shall let the mane of the hair of his head grow," and he has let it grow, and c) shaving and bringing his sacrifices, as [ibid.:18] states: "And the nazirite shall shave at the entrance to the Tent of Meeting."

When a person says: "I will not depart from the world until I become a nazirite," he becomes a nazirite immediately, lest he die at that time. If he delays [implementing] his nazirite vow, he transgresses the prohibition: "Do not delay in paying it." Lashes are not given for the violation of this prohibition.

With regard to a nazirite vow, we do not say: [The vow does not take effect] until he makes a statement that every person would be able to understand [that] in his heart [he desired to take a nazirite vow]. Instead, since he made a decision in his heart to take a nazirite vow and verbally expressed concepts that suggest this intent, he is a nazirite although these concepts are distant and [their simple meaning] does not communicate the concept of a nazirite vow.

What is implied? A nazirite was passing in front of a person and he said: "I will be," he is a nazirite. Since in his heart, he intended to say that he will be like that person, [it is considered as if he made such a statement] even though he did not explicitly say: "I will be like him." Similarly, if he took hold of his hair and said: "I will become attractive," "I will grow my hair," "I will cultivate my hair," "I will let my hair grow long," he is a nazirite, provided he made such a decision in his heart.

If he says: "I am obligated to bring doves [as offerings], he is not a nazirite even if a nazirite is passing in front of him and even if he had the intent of becoming a nazirite. It is as if he did not say anything.

All nicknames for a nazirite vow are considered like a nazirite vow. What is implied? In places where people mispronounce the words they use, if one says: "I am a nazik, a naziach, a paziach, he is a nazirite."

If a person says: "I am a nazirite only with regard to grape seeds" or "...with regard to grape peels," "I am a nazirite with regard to shaving," or "I am a nazirite only with regard to impurity," he is a nazir in the complete sense and he must keep all the particular laws incumbent on nazirites even though his intent was to forbid himself only with regard to the particular he mentioned. Since the matter concerning which he took the nazirite vow is forbidden to nazirites, he is a nazirite in the full sense of the term.

If, however, one says: "I am a nazirite from dried figs," "...from cakes of dried figs," or the like, he is forbidden [to partake of] the article specified, but he is not a nazirite.

When a cup of wine was mixed for a person and given to him to drink and he said: "I am a nazirite from it," he is a nazirite in the complete sense. If he was a morose person, angry, or in mourning and the others were trying to have him drink to release his burden and he said: "I am a nazirite from this [cup]," he is forbidden to drink only that cup, but he is not a nazirite. [The rationale is that] his intent was only that he would not drink that cup.

Similarly, if a drunken man was given a cup to make him totally inebriated and he said: "I am a nazirite from it," he is forbidden to drink only that cup, but he is not a nazirite. [The rationale is that his intent was] only that they should not have him become overly drunk. If he was as drunk as Lot his statements are of no consequence and he is not liable for any transgression that he performs. For when he reaches a state of inebriation equivalent to Lot's, he is not liable at all.

When a person says: "I am a nazirite on the condition that I can drink wine," "...become impure because of contact with the dead," or "...cut my hair," he is a nazirite and is forbidden to perform all of the above. [The rationale is that] he made a stipulation against what is written in the Torah and whenever one makes a stipulation against what is written in the Torah, the stipulation is nullified.

When a person takes a nazirite vow and [afterwards] says: "I did not know that a nazirite was forbidden to partake of wine..., "...to become impure," or "...to cut hair. Had I known this, I would not have take the vow," he is a nazirite and is obligated in all these prohibitions. [The rationale is that] he knows that he is obligated in at least one of these [prohibitions] and as we explained, even if one took a [nazirite] vow, forbidding only one of these acts, he is forbidden in all of them.

If the person says: "I know that a nazirite is forbidden in all of the above, but I thought that it would be permitted for me to drink wine, because I cannot live without wine," or "[I thought that I would be permitted to become impure,] because I bury the dead," he is not a nazirite, because his vow is included in the category of vows made in error which need not be absolved by a sage, as we explained.

When a person says: "My hand is a nazirite" or "My foot is a nazirite," his words are of no consequence. If, however, he says: "My head is a nazirite" or "My liver is a nazirite," he is a nazarite." This is the general principle: Whenever a person designates as a nazirite an organ upon whose removal from a living person would cause him to die, he is a nazirite.

When a person says: "I will be a nazirite when a ben is born to me," if a son is born to him, he is a nazirite. If, however, a daughter, a tumtum, or an androgynus is born to him, he is not a nazirite. If he says: "I will be a nazirite when offspring is born to me," even if a daughter, a tumtum, or an androgynus is born to him, he is a nazirite. If his wife miscarries, he is not a nazirite. If she becomes pregnant again and gives birth, he is a nazirite.

When a person takes a nazirite vow inadvertently, is compelled to take one by forces beyond his control, takes one in order to encourage a colleague, or takes one while making exaggerated statements, he is exempt as is the law concerning other vows. When a person takes a nazirite vow and regrets having taking it, he may approach a sage and ask him [to absolve it]. He may release his nazirite vow in the same way he releases other vows.

[The following rules apply when a person] took a nazirite vow and went to brings his sacrifices for that vow with the intent that he will bring them on the completion of the days of his vow, but discovered that either all of the animals or one of them were stolen. If he took the nazirite vow before the animal was stolen, he is a nazirite. If he took the nazirite vow after [an animal] was stolen, lost, or died, he is not a nazirite. It is as if he took a nazirite vow in error.

When a person extends a nazirite vow, he is a nazirite, as we explained with regard to the laws concerning the extension of other vows.

If a nazirite was passing before him and he said: "I am like him," he is a nazirite. If a colleague of his took a nazirite vow and he said: "My mouth is like his mouth with regard to wine" or "My hair is like his hair with regard to cutting it," he is a nazirite. Similarly, if he heard him [take a nazirite vow] and said: "And also I" immediately thereafter, [he is a nazirite]. And if a third person said: "And also I" immediately after the second person's statement - even if this continues for 100 individuals - they are all nazirites.

If a person says: "I will be a nazirite when a son will be born to me," and his colleague says: "And also I," his colleague becomes a nazirite immediately.

When a person tells a colleague: "I will be a nazirite when a son will be born to you," and his colleague says: "And also I," [his colleague does not become] a nazirite. [The rationale is that] the latter person only had the desire to say that he would love for a son to be born to him to the same degree as the first does. For he is embarrassed in his presence.

When a person says: "I will be a nazirite when a son will be born to so-and so," and his colleague heard his statement and said: "And also I," there is an unresolved question concerning the matter. Perhaps his colleague's intent was to become a nazirite like him or perhaps he wanted to say that he loved him like the other person did. When there is a question whether a nazirite vow takes effect, we rule leniently.

[A nazirite vow can take effect in the following situation.] Two people were walking on the road and saw another person approaching them. One of them said: "The person approaching us is Shimon." The other said: "He is Reuven." The first replied: "I will become a nazirite if it is Reuven" and the second responded: "I will become a nazirite if it is Shimon." If he reaches them and he is Reuven, [the first] is a nazirite. If it is Shimon, the second is a nazirite as per the vows. Similar laws apply in all analogous situations. If the person did not reach them, but instead turned backward and disappeared from their sight and they did not discover his identity, neither of them are nazirites.

Similarly, when a person says: "I will be a nazirite if there will be 100 kor in this grainheap," if when he goes to measure it, he discovers that [some of the produce] was stolen or lost, he is not a nazirite. Similar laws apply in all analogous situations. [The rationale is that] When there is a question about whether a nazirite vow takes effect, we rule leniently.

All [of the people who took nazirite vow in the following situation] are nazirites. Several people] were walking on the road and saw a ko'i from a distance. One said: "I will be a nazirite if that is a wild beast." Another said: "I will be a nazirite if that is a domesticated animal." Another said: "I will be a nazirite if that is not a wild beast." Another said: "I will be a nazirite if that is not a domesticated animal." Another said: "I will be a nazirite if that is neither a wild beast, nor a domesticated animal." Another said: "I will be a nazirite if that is both a wild beast and a domesticated animal." [The rationale is that] in certain matters, a ko'i resembles a wild beast. In other matters, it resembles a domesticated animal. In still other matters, it resembles both a wild beast and a domesticated animal and in still other matters, it resembles neither a domesticated animal, nor a wild beast. Similar laws apply if they saw an androgynus and argued whether the person was a man or a woman and took vows similar to those mentioned with regard to a ko'i. They are all nazirities, because there are matters in which an androgynus resembles a man, matters where the resemblance is to a woman, matters in which there is no resemblance to either a man or a woman, and matters in which there is a resemblance to both a man and a woman.

All of the above applies to the person's status with regard to the mitzvot and not with regard to his nature and physical characteristics. Similarly, the factors involving a ko'i apply with regard to the mitzvot and not with regard to its nature and physical characteristics. What is implied? [When] a ko'i [is slaughtered, its] blood must be covered as the blood of a wild beast must. Its fat is forbidden as is the fat of a domesticated animal. It is considered a union of mixed species if it is mated with either a domesticated animal or a wild beast, as if it were neither a wild beast or a domesticated animal. And it must be ritually slaughtered as is required for both a domesticated animal or a wild beast. Similarly, there are other halachic considerations that apply with regard to it and they will all be explained in their appropriate place. Similarly, an androgynus becomes impure because of a seminal emission like a man and because of uterine bleeding like a woman. He cannot be sold as a Hebrew servant, [differing in this way] from both a man and a woman. And a person who kills him is executed like one who kills either a man or a woman. There are also other laws applying to him. Each one will be stated in its place.

Similar [laws apply] if [several people] saw a group of men approaching them which contained sighted people and blind people. One said: "I will be a nazirite if they are sighted people." Another said: "I will be a nazirite if they are not sighted people." Another said: "I will be a nazirite if they are blind." Another said: "I will be a nazirite if they are not blind." Another said: "I will be a nazirite if among them are sighted people and blind people." Another said: "I will be a nazirite if among them are those who are not sighted people and those who are not blind." Similar laws apply in all analogous situations.

When a minor reaches the age when his vows are of consequence and he takes a nazirite vow, he is a nazirite and must bring his sacrifices even though he has not manifested signs of physical maturity, as he [must uphold] his other vows. A father may administer a nazirite vow to his son who is underage even though he has not reached the age when his vows are of consequence. A woman, by contrast, may not administer a nazirite vow to her son. This is a concept conveyed by the Oral Tradition. It does not apply with regard to other vows.

What is implied? A father told his son who was a minor: "You are a nazirite"; he said: "My son, so-and-so, is a nazirite;" or he said, [pointing to his son,] "He is a nazirite," and the son remained silent, the son is a nazirite. The father must have him conduct himself according to all the particulars of the nazirite laws. If [the son] becomes impure, he must bring the sacrifices [associated with the termination] of impurity. When he completes his nazirite vow, he must bring the sacrifices [required when a nazirite vow is completed in] purity.

If the son did not desire this and objected to the matter, his relatives objected, he cut off his hair, or his relatives cut off his hair - thus performing a deed that indicates that either he or his relatives did not desire the nazirite vow, he is not a nazirite. Until when may his father administer a nazirite vow to him? Until he attains majority, and becomes an adult.

The concept of a nazirite vow does not apply to gentiles, for [Numbers 6:2] "Speak to the children of Israel."

The concept of a nazirite vow does apply to women and servants. A father or a husband may nullify a nazirite vow taken by a woman if he so desires as is the case with regard to other vows. With regard to a servant, [to nullify his nazirite vow,] his master must compel him to drink [wine] or become impure due to contact with the dead. If he does not compel him, he must observe the nazirite vow.

When a servant takes other vows that involve personal aggravation or that prevent his performance of work or makes a valuation assessment, his master does not have to compel him [to act against the vow to nullify it]. [The rationale is that the servant] is not the owner of his self and he cannot cause a vow to take effect regarding his person. To what can the matter be compared? To a person who [takes a vow] forbidding produce belonging to another person to the owner of that produce. If, however, a vow does not involve personal aggravation and it is not a matter which holds back work, [the master] cannot compel him [not to observe it]. If a servant took a nazirite vow and his master told him: "It is nullified for you," [when] he receives his freedom, he is obligated to complete his nazirite vow. [The rationale is that] a servant must be compelled to nullify his vow. We do not nullify it verbally. If one nullifies it verbally, he is granted his freedom.

When a servant took a nazirite vow and fled from or abandoned his master, he is forbidden to drink wine. [This measure was enacted so that] he would suffer difficulty and return to his master's domain. If he took a nazirite vow, completed it, and shaved, without his master knowing of this, and afterwards, was granted his freedom, he is considered to have satisfied the requirements of his nazirite vow. If, however, he took a nazirite vow, but did not shave, and was granted his freedom, he is not considered to have fulfilled his nazirite vow. If he became impure and then was granted his freedom, he must begin reckoning [the days of his nazirite vow] from the time he became impure.

Nazirite vows must be observed both while the Temple is standing and while the Temple was not standing. Therefore when a person takes a nazirite vow in the present era, he must observe it forever, because we do not have a Temple where he can go and offer his sacrifices at the conclusion of his nazirite vow.

Naziriteship is observed only in Eretz Yisrael. If a man took the nazirite vow in the Diaspora, he is fined and compelled to go to Eretz Yisrael to be a nazirite there for the number of days he specified in the nazirite vow. Therefore, a man who pledged to become a nazirite in our days outside of Israel is compelled to go up to Eretz Yisrael and to fulfill the days of his nazirut there until he passes away or the Beit HaMikdash is built and he can sacrifice animals to finish his days as a nazir.

Throughout the entire time he is in the Diaspora, he is forbidden to drink wine, to become impure due to contact with the dead, and to cut his hair. He must uphold all of the requirements stemming from a nazirite vow, despite the fact that the days are not counted for him. If he transgressed and drank [wine], cut his hair, or touched a corpse or the like, he is liable for lashes.

If a specification is not made the term for a nazirite vow is 30 days. What is implied? If a person said: "I am a nazirite," [he must uphold his vow] for no less than 30 days. Even if he said: "I will be a nazirite for an excessively long and protracted time," he must uphold the nazirite vows for [only] 30 days, for he did not specify a time.

If he specified a time span that was less than 30 days, e.g., he said: "I will be a nazirite for one day," "...for ten days," or "...for twenty days," he must observe the nazirite vow for 30 days. For there is no concept of a nazirite vow for less than 30 days. This concept was conveyed by the Oral Tradition.

If a person explicitly mentioned a time span greater than 30 days:, e.g., he mentioned 31 days, 40 days, 100 days, or 100 years, he is a nazirite for the time he specified, neither more nor less.

When a person says: "I will be a nazirite for one hour," he must uphold his nazirite vows for 30 days. If he said: "I will be a nazirite for 30 days and one hour," he must be a nazirite for 31 days. For there is no conception of a nazirite vow [only for] hours.

[The following rules apply when a person] says: "I will be a nazirite from here until this-and-this place." If he did not set out on the road, he must uphold his nazirite vow for only 30 days. For his intent was to make a vow for a long nazirite vow, [as evident from the fact that] he did not specify a time. [Different rules apply if] he set out on the way. If it was less than a 30 day journey, he must uphold his nazirite vow for 30 days. If it was more than a 30 day journey, he must observe one nazirite vow for the duration of the days of the journey.

When a person says; "I will observe two terms of nazirite vows," or three or four, he must observe the number of nazirite vows he mentioned, each one lasting 30 days. At the end of each 30 day period, he must shave and bring his sacrifices and begin observing his second nazirite vow. Even if he said: "I will observe 100,000 nazirite vows" - and it is impossible for him to live that long - he should observe them one by one until he concludes the amount of nazirite vows he took.

When a person says: "I will observe nazirite vows as many days there are in a year," he must observe as many nazirite vows as there are days in a year. If he explicitly mentioned a solar year, he must observe 365 nazirite vows, with each one being 30 days long. If he mentioned a lunar year, he must observe 354 nazirite vows. If he did not explicitly state [a solar or a lunar year], he must observe 354 nazirite vows. [The rationale is that as] we already explained, with regard to vows, we follow the wording usually employed by people at large. Now, most of the solar years are 365 days long. Most of the lunar years are 354 days long. And when people at large use the term "year," they mean a lunar year.

When a person says: "I will observe one and a half nazirite vows," he is obligated to observe two nazirite vows. When one says: "I will be a nazir and one day," or "I will be a nazir and one hour," he must observe two nazirite vows. If he says: "I am a nazirite and one," he must observe two nazirite vows. If he says: "I am a nazirite, one, and more," he must observe three nazirite vows. If he says: "I am a nazirite, one, more, and again," he must observe four nazirite vows. [If he says:] "I am a nazirite for 30 days and one day," he must observe one nazirite vow for 31 days.

[The following rules apply when] there are two pairs of witnesses who testify concerning a person. One testifies that he took two nazirite vows. The other testifies that he took five vows. He is required to observe two vows. For included in the five are two and thus all testify that he took two vows.

[The following rules apply when a person] took two nazirite vows, whether he took them both at the same time or took them one after the other, e.g., he said: "I am a nazirite for a day" and "I am a nazirite for a day." If he counted the days of the first vow and set aside his sacrifices and then asked for the absolution of his vow and had it released, the days he observed the first vow can count for the second. He can bring the sacrifices that he set aside and complete his obligation. [Moreover,] even if he brought [the sacrifices for] his atonement and even if he shaved off his hair and then asked for his vow to be absolved, the observance of the first vow fulfills the second. [The rationale is that] the second vow does not take effect until after the first one is completed. And since the first vow was released, it is as if it did not exist initially.

When a person says: "I will be a nazirite forever" or "I will be a nazirite for all the days of my life," he is considered as a nazirite forever. If he says: "I will be a nazirite for 1000 years," he is considered as a nazirite for a limited time, even though it is impossible for a person to live for a 1000 years.

What is the difference between a nazirite forever and a nazirite for a limited time? A nazirite for a limited time is forbidden to cut his hair until the conclusion of his nazirite vow, as [Numbers 6:5] states: "Throughout the days of his nazirite vow, a razor shall not pass over his head until the days are completed." A nazirite forever, by contrast, may alleviate [the burden of his hair] with a razor every twelve months. When he cuts his hair, he must bring a sacrifice of three animals, as [II Samuel 14:26] states [with regard to Avshalom]: "From year to year, when he would shave, because his hair was heavy for him and he would shave." Avshalom was a nazirite forever. This concept is a halachah transmitted by the Oral Tradition. When a nazirite forever becomes impure, he must bring sacrifices [to atone for] impurity and shave as is required in an instance of impurity like a nazirite for a limited time.

Samson was not a nazirite in a complete sense, for he never took a nazirite vow. It was merely that the angel caused him to be separated from impurity. What were the laws applying to him? He was forbidden to drink wine and cut his hair. He was, however, permitted to incur impurity due to contact with the dead. This concept is a halachah transmitted by the Oral Tradition.

Accordingly, if someone said: "Behold I am a nazirite like Samson," he is a nazirite forever with regard to [the prohibition against] cutting his hair and [drinking] wine. He may not cut his hair every twelve months like others who are nazirites forever. He is, however, permitted to become impure because of contact with the dead. If one says: "My intent was to refer to another person whose name is [also] Samson," he is not a nazirite. When a person takes a nazirite vow like Samson's, he is not permitted to have it absolved, for Samson's nazirite vow was [binding] forever.

When a person says: "Behold, I am like Samson," "...like Manoach's son," "...like Delilah's husband," "...like the one who uprooted the gates of Gaza," or "...like the one whose eyes were gouged out by the Philistines," he must keep the nazirite restrictions observed by Samson even though these deeds could have been performed by another person.

[The prophet] Samuel of Rama was a nazirite forever. Therefore one who says: "Behold, I am like Samuel of Rama," "...like Chanah's son," "...like Elkanah's son," "...like the one who hewed Agag at Gilgal," or the like, he is a nazirite forever. We do not say that perhaps his intent was to refer to another person who performed such deeds.

When a person says: "Behold, I am a nazirite as this building is full" or "...as this container is full," we investigate his [intent]. If he says: "My intent was not to be a nazirite for my entire life. [Instead,] my intent was only to prolong the days of my nazirite vow for a long time," he must observe his nazirite vow for [only] 30 days. If he said: "I made this vow without any specific intent," we see the container as if it is filled with mustard seeds and he must be a nazirite for his entire life. He is permitted to cut his hair every twelve months. [At that time,] he must bring sacrifices like everyone who is a nazirite forever.

When a person says: "Behold, I am a nazirite like the hairs of my head," "...like the dust of the earth," or "like the sand of the sea," it is as if he said: "I will keep as many nazirite vows as I have hairs on my head," "...as there is dust on the earth," or "...as there is sand on the seashore." Therefore he must shave his hair every 30 days and begin observing a second nazirite vow for 30 days, cut his hair and [continue this pattern] until he dies. Whenever he shaves his hair, he is forbidden to drink wine or become impure because of contact with the dead. If he drinks [wine] or becomes impure, even on the day he shaves his head, he is worthy of lashes.

When a person says: "Behold, I am a nazirite if I eat this loaf of bread," "Behold, I am a nazirite if I eat it," and "Behold, I am a nazirite if I eat it," if he eats it, he is obligated to observe as many nazirite vows as he took. He observes them consecutively, each one for 30 days. At the end of each 30 days, he shaves [his hair] and brings his sacrifices.

When a person says: "Behold I am a nazirite," he should perform the shaving [required when a nazirite vow is completed in] purity on the thirty-first day. If he performed this shaving on the thirtieth day, he fulfills his obligation. If he says: "Behold I am a nazirite for thirty days," he may only perform the shaving on the thirty-first day.

When a person takes two nazirite vows, he should perform the shaving for the first one on the thirty-first day and the second on the sixty-first day. If he performed the first shaving on the thirtieth day, he should perform the second on the sixtieth. If he performed the [second] shaving on the fifty-ninth day, he fulfills his obligation, for the thirtieth day is counted also for the second nazirite vow.

When a person says: "Behold I am a nazirite, and [will be] a nazirite should a son be born to me," if he began observing his nazirite vow and then a son was born to him, he should complete his own nazirite vow and then begin counting [the one associated with] his son. [The following rules apply if] he said: "Behold I will be a nazirite should a son be born to me and behold I am a nazirite for these-and-these days." If he began [observing] his own nazirite vow and then a son was born to him, he should interrupt [the counting of] his vow and begin counting [the one associated with] his son. Afterwards, he goes back and completes his own vow. They are both considered as one nazirite vow. Therefore if he becomes impure in the midst of the nazirite vow [associated with] his son, he invalidates everything. If he became impure after [completing] the nazirite vow [associated with] his son, he invalidates only [the days after the completion of] the nazirite vow [associated with] his son. For how many days [must he observe the nazirite laws] to complete his own [nazirite] vow? If there remained 30 days or more [from the days he was required to observe for] his nazirite vow after his son was born, he should observe the nazirite vow [associated with] his son and then complete the days remaining from his own nazirite vow. If less than 30 days remain from his nazirite vow, he must count 30 days after the nazirite vow [associated with] his son, for there is never less than 30 days between one shaving [associated with the conclusion of a nazirite vow] and another.

What is implied? One says: "Behold I will be a nazirite when a son will be born to me and behold I am a nazirite for 100 days," he begins observing his nazirite vow and then a son was born to him. If 30 or more days remain from the 100 days concerning which he took the vow after his son was born, he does not forfeit anything. For he [temporarily] concludes his own nazirite vow, begins counting that associated with his son, performs the shaving, brings his sacrifices and then completes the 30 or more days that remain from his own nazirite vow. [At its conclusion,] he performs the shaving. If less than 30 remain from the 100, he forfeits some until [it is counted that he observed] 70 [days].

What is implied? If his son was born on the eightieth day, he should count the vow associated with his son, complete that vow, perform the shaving, and begin counting 30 days after that shaving. Thus he loses the ten days that [immediately] preceded [the birth of] his son, i.e., the days from the seventieth day until the son's birth. Similar laws apply in all analogous situations.

When a person says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite beginning now for 100 days," he should observe his nazirite vow for twenty days and interrupts [his counting]. He then begins to count 30 days for the nazirite vow that was to begin after twenty days. After he completes [the observance of this vow], he performs the shaving [required when a nazirite vow is completed in] purity and brings his sacrifices. He then counts the 80 days to complete the 100, performs the shaving and brings his sacrifices.

If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite beginning now," he should [observe the second vow first,] counting 30 days. He should then perform the shaving [required when a nazirite vow is completed in] purity, and count another 30 days. This is for the vow he took that would begin after 20 days. One might say: Let him observe 20 days, interrupt [the observance of that vow], and observe 30 days and perform a shaving. Thus there will remain ten days left from the nazirite vow which he began to observe initially for which he observed only 20 days. [We do not say this, because] there may never be less than 30 days between shaving [required when a nazirite vow is completed in] purity and another.

If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite forever beginning now," the nazirite vow which he took originally never takes effect.

Similarly, if one says: "Behold I will be a nazirite like Samson after twenty days pass," and then says: "I am a nazirite beginning now, he should not shave for the last nazirite vow he took.

When a person says: "Behold I am a nazirite one day before I die," he is forbidden to drink wine, to become impure [due to contact with the dead], and to shave forever.

[The following rules apply when a person takes a vow,] saying: "I will be a nazirite on the day when the son of David comes." If he took the vow during the week, he is forbidden to [perform any act that violates the nazirite prohibitions] forever. If he took the vow on the Sabbath or a festival, he is permitted on that Sabbath or festival. Afterwards, he is forbidden forever. [The rationale is that] there is a doubt concerning the question whether [the son of David] will come on a Sabbath or festival or not. Since the matter is an unresolved question, on the day he took the nazirite vow, the nazirite [restrictions] do not apply to him. For whenever there is a question whether the nazirite restrictions apply, we rule leniently. On the following Sabbath, although the above question still remains, it does not eliminate the nazirite vow that has taken effect concerning him.

When a nazirite completes the days of his nazirite vow and does not perform the shaving [required when a nazirite vow is completed in] purity, he is forbidden to shave, to drink wine, and to become impure due to contact with the dead as he was before and all the particular laws associated with the nazirite vow are incumbent on him. If he shaves, drinks wine, or becomes impure [because of contact with the dead], he is liable for lashes.

[The following rules apply when a person] takes a nazirite vow and thinks that it is not binding and hence acts as if he was not bound by his vow and drinks wine. Afterwards, he asked a sage and he ruled that it is a vow and that he is obligated to observe the nazirite laws. He should count the days from the day on which he took the vow. According to Rabbinic decree, he should continue to observe the prohibitions for the number of days which he acted as if it was permitted to him.

What is implied? He took a vow for 30 days and acted as if his vow was permitted for ten days and observed the prohibitions for twenty days. After the thirtieth day, he asked a sage and he told him that he was forbidden. He must observe ten days from the time he asked to compensate for the ten days during which he acted as if he was permitted. If he drinks [wine], shaves, or becomes impure [due to contact with a corpse], he is given stripes for rebellious conduct.

When does the above apply? With regard to a nazirite vow for a short time. If, by contrast, he took a prolonged nazirite vow, it is sufficient that he observe a nazirite vow for 30 days even though he violated this prolonged nazirite vow for his entire life. If he does not observe a prohibition at all, we do not pay attention to him at all.

Whenever a court pays attention to such a person or one like him and they inform these people who act contemptuously with regard to vows that they are not obligated to observe them according to Scriptural law, or they give a lenient ruling or they find a rationale why he could ask for the absolution of the vow, we place that court of commoners under a ban of ostracism.

When a woman takes a nazirite vow, the days of the vow are completed, she brings her sacrifices, one of the animals is slaughtered and its blood is poured [on the altar], if her husband hears of her vow, he cannot nullify it. This applies even if she has not shaven her hair already. Before its blood is poured on the altar, he may nullify her vow. When does the above apply? With regard to the shaving [required when a nazirite vow is completed in] purity. With regard to the shaving performed because one has contracted impurity, the husband may nullify her vow. Even though she has already offered the sacrifices associated with the contraction of impurity, [he may nullify her vow,] because she still must observe another nazirite vow.

There are three matters that are forbidden to a nazirite: a) ritual impurity [resulting from contact with a human corpse], b) shaving [his hair], and c) [partaking of] products of the vine. [This applies] both to the fruit or the waste products of the fruit. Alcoholic beverages made from dates, figs, or the like are permitted to a nazirite. The shaichar forbidden to [a nazirite] by the Torah is an alcoholic beverage made from a mixture of wine.

What is meant by "products of the grape vine"? When a nazirite eats an olive-sized portion of the fruit [of the vine]: fresh grapes, raisins, or unripened grapes, or he eats an olive-sized portion of the waste products of the fruit which are the peels or the seeds, he is liable for lashes. Similarly, if he drank a revi'it of wine or ate an olive-sized portion of coagulated wine - this is considered as fruit - or drank a revi'it of vinegar - which is the waste products of the fruit - he is liable for lashes. Grape leaves, the tender shoots of the branches of the vine, grape sap, and grape buds are permitted to a nazirite, for they are neither fruit, nor the waste products of fruit, but rather are considered as parts of the tree.

All forbidden grape [products] can be combined together [to produce the minimum measure for which one is liable for lashes]. What is implied? One who mixed together fresh grapes with raisins, or with unripened grapes, pits, and peels, and ate an olive-sized portion of the mixture is liable for lashes. Similarly, if he ate them one after the other until he ate an olive-sized portion of the entire group, he is liable for lashes. Similarly, he is liable for lashes if he drank a revi'it of a mixture of wine and vinegar.

A permitted substance is not included together with a forbidden substance [to produce the minimum measure] for which a nazirite [is liable for lashes]. What is implied? Wine was mixed together with honey [producing a mixture] in which the flavor of wine [could be tasted in] its entirety and [a nazirite] drank the mixture. Raisins were pressed together with dried figs [producing a mixture] in which the flavor of raisins [could be tasted in] its entirety and [a nazirite] ate the mixture. He is not liable for lashes unless there will be an olive-sized portion of grape products in a portion of the mixture the size of three eggs, and he will eat a portion the size of three eggs, as is the law with regard to other prohibitions that are forbidden universally, as we explained in Hilchot Ma'achalot Assurot.

Similarly, if a person soaked his bread in wine and there was a revi'it of wine within k'dei [achilat] p'ras of the bread and he ate a p'ras [of the bread], he will have consumed a revi'it of wine. [Hence,] he is worthy of lashes. Concerning this and similar situations, the Torah [Numbers 6:3] states: "Anything that has been steeped in grape [wine] shall you not partake." This forbids an entity in which wine has been mixed and its flavor is the flavor of wine. [This applies] provided it has both the flavor and substance [of the wine] as is the case with regard to other prohibited foods.

If wine or the like were mixed together with honey and the flavor of wine cannot be detected, it is permitted for a nazirite [to partake of the mixture]. [The nazirite prohibitions] should not be considered more severe than [those against] fat and blood.

If the mixture had the flavor of wine, but there is not a revi'it of wine within k'dei [achilat] p'ras, [the mixture] is prohibited according to Rabbinic decree, as we explained in Hilchot Ma'achalot Assurot. If [a nazirite] partakes of it, he is given stripes for rebellious conduct.

When a nazirite eats an olive-sized portion of grapes, an olive-sized portion of [grape] seeds, an olive-sized portion of [grape] peels, and an olive-sized portion of raisins, and drinks an olive-sized portion of wine - even if he squeezed a cluster of grapes and drank [their juice] - he receives five sets of lashes. For each [of the substances is forbidden] by a different prohibition. And he receives a sixth set of lashes for the violation of [the prohibition]: "He shall not desecrate his word" that applies to all vows. Similarly, if he ate an olive-sized portion of peels or an olive-sized portion of grapes, he receives two sets of lashes, one for the peels or one for the grapes, and he is given [an additional set of] lashes because of [the prohibition]: "He shall not desecrate his word." This law also applies to a nazirite who shaves [his hair] or becomes impure. He receives two sets of lashes: one because of the violation of the particular prohibition and one, because of the prohibition that applies to all vows: "He shall not desecrate his word."

When a nazirite drank a revi'it of wine and a revi'it of vinegar, he receives only one set of lashes. He is not liable for the wine and for the vinegar independently. [The rationale is that] the Torah does not say: "Do not drink wine" and "Do not drink vinegar." Instead, [it states, Numbers 6:3]: "[He shall abstain from wine or alcoholic beverages.] He shall not drink vinegar of wine or vinegar of alcoholic beverages," i.e., he should not drink wine or a beverage into which wine was mixed - [that is the meaning of the term,] "alcoholic beverages" [in the verse] - even if they have become vinegar. Since [the Torah] repeated only the term vinegar which is one term, he does not receive lashes for them both independently.

When a nazirite is drinking wine for the entire day, even though he is liable in G-d's eyes for every revi'it, he receives only [two sets of] lashes, one for drinking wine and one for "desecrat[ing] his word," as we explained. If he was given a warning for every revi'it, i.e., he was told: "Do not drink," "Do not drink," and he, [nevertheless,] did drink, he is liable for each [revi'it]. According to Rabbinic decree, it is forbidden for a nazirite to abide amidst a gathering of people drinking wine. [Instead,] he should separate himself far from them, because they present a hurdle for him. Our Sages said: "Do not come close [even to] the area around the vineyard."

When a nazirite cuts off one hair, whether using a razor or a scissor, he is liable for lashes, provided he cuts it from its roots as a razor would. Similarly, if he pulls out [a hair] by hand, he is liable for lashes. Both [the nazirite] whose hair is cut and the person who cuts his hair [are liable], as [indicated by Numbers 6:5]: "A razor will not pass over his head." If he left enough of [the hair] so that it could be bent over for its tip to touch its root, he does not receive lashes, because [cutting in this manner] is not [equivalent to shaving it] with a razor.

If a person applied a potion that removed hair to his head and in this way, removed his hair, he is not liable for lashes. He is, however, nullifying the observance of a positive commandment, as [Numbers 6:5] states: "He shall let the mane of the hair of his head grow."

When a nazirite shaves his entire head, he is liable for only one set of lashes for the shaving. If he was given a warning concerning each hair, i.e., he was told: "Do not shave," "Do not shave," and he shaved, he is liable for lashes for every hair.

When a nazirite is scrubbing his hair with his hands and scraping [his scalp] with his nails, he need not worry [about removing hairs accidentally], because his intent is not to remove hair and it is possible that he will not remove any. He should not, however, comb his hair with a comb or scrape his head with earth, for [these activities] will certainly remove hair. If he does so, he is not liable for lashes.

When a nazirite becomes impure through contact with a human corpse in a manner that would require him to remain impure for seven days, he is liable for lashes. [This applies] with regard to ritual impurity for which he is required to shave, as will be explained, and for ritual impurity for which he is not required to shave.

[When a nazirite] becomes impure through contact with a human corpse many times, even though in G-d's eyes, he is liable for lashes for each time, the court holds him liable for only one set of lashes. If he was given a warning concerning each time, and he, nevertheless, became impure, he is liable for lashes for every time he [became impure].

When does the above apply? When he became impure and then returned and touched, carried, or stood over [the corpse]. If, however, he was touching a corpse and while the corpse was still in his hand, he touched another corpse, he is liable only once even though he was warned for each time he touched it, for his [state of purity] has already been desecrated.

When a nazirite enters a home and remains there until a person dies or he enters a shelter in which a corpse is located while he is in a closed container, chest, or closet and a colleague came and opened the top of the chest with his consent, he is liable for two sets of lashes: one, due to [the violation of] the prohibition [Numbers 6:6]: "He shall not approach a human corpse" and one, due to [the violation of] the prohibition [ibid.:7]: "He shall not become impure," for his impurity and his entry come about at the same time. If, however, he enters [such a shelter] in an ordinary manner, his becoming ritually impure precedes his entry. For from the time that his nose or his toes enter, he becomes ritually impure and he does not become liable for entering [the shelter] until his entire [body] enters.

When [a nazirite] enters a shelter where a corpse is located or a cemetery unintentionally and after he discovers this fact, he received a warning, but did not jump up and leave, but instead remained there, he is liable for lashes.[This applies] provided he remains there for the time it takes to prostrate oneself like a ritually impure person who enters the Temple.

[The following rules apply when one] causes a nazirite to contract ritual impurity. If the nazirite acted intentionally, the nazirite is liable for lashes and the person who caused him to contract impurity violates the prohibition against placing a stumbling block in front of the blind. If the nazirite was not aware of the transgression and the person who caused him to contract impurity acted intentionally, neither of them are liable for lashes. Why is the person who caused the nazirite to contract impurity not liable for lashes? Since [Numbers 6:9] states: "He defiles his Nazirite head," a person is only liable if he willfully causes his own self to incur impurity.

When a nazirite who is in a state of ritual purity makes himself ritually impure, he is also liable for lashes for [the violation of the prohibition, Deuteronomy 23:22]: "Do not delay in paying it." For he delayed the fulfillment of his nazirite vow in purity and performed a deed. Similarly, if he took a nazirite vow while in a cemetery, he is also liable for lashes for [the violation of the prohibition]: "Do not delay in paying it." From this we learn, that a nazirite who made himself impure receives four sets of lashes: a) because of the prohibition: "He shall not become impure," b) because of the prohibition: "He shall not desecrate his word," c) because of the prohibition: "Do not delay in paying it," and because of the prohibition: "He shall not approach..." if he entered and incurred ritual impurity at the same time, as we explained.

When a nazirite drinks wine or eats a grape product, even if he does so for many days, he does not invalidate even one of the days of his nazirite vow. Similar [principles apply] if he shaved a minority of his head, whether intentionally or unintentionally. If, however, the majority of his head was shaved, whether with a razor or through another means which is as effective as a razor and enough of the hairs to fold over their head to their base were removed whether intentionally or unintentionally - even if thieves shaved his head against his will - thirty days are invalidated. [He must wait] until he has an uncut mane of hair. Afterwards, he counts [the remaining days].

What is implied? A person took a nazirite vow for 100 days and after 20 days, the majority of his hair was shaved. He must wait 30 days until the hair of his head grows. After 30 days, he counts eighty days to complete his nazirite vow. Throughout these 30 days, he must observe all the particular nazirite law, but the days are not counted [as part of his nazirite vow].

When a nazirite contracted ritual impurity [stemming from a corpse] whether intentionally or unintentionally - even if gentiles caused him to incur impurity against his will - all of the days he observed are invalidated. He must perform the shaving required for impurity, bring the sacrifices [associated with arising from] impurity, and begin to count the days of his nazirite vow [anew]. [This is implied by Numbers 6:12]: "The first days will fall." Even if he becomes impure on the day that he completes his [nazirite] vow, at the conclusion of the day, all of the days are invalidated.

If he contracted impurity on the day after he completed [his nazirite vow], i.e., the day on which he would have brought the sacrifices [associated with the completion of a nazirite vow] in purity had he not become impure, he invalidates only 30 days. What should he do? He must bring the sacrifices [associated with arising from] impurity when he becomes pure and perform the shaving required for impurity. He then observes the nazirite laws for 30 days, he performs the shaving [associated with completing a nazirite vow] in purity and brings the appropriate sacrifices. If he contracts ritual impurity after the blood [of any of the sacrifices] was sprinkled upon him, none [of the days] are invalidated. Instead, he should bring the remainder of the sacrifices [associated with completing a nazirite vow] in purity after he regains ritual purity.

If he contracted ritual impurity on the following day, i.e., the day which is fit for him to begin letting his hair grow, had he shaven his hair after the completion of his vow, he does not invalidate anything even though he did not shave yet. For he has completed his nazirite vow and everything associated with it.

If he becomes impure on the day he took the [nazirite] vow or on the second day, [these days] are not invalidated. Instead, he completes [the days of his vow including] them after he brings his sacrifices. [This is derived from the prooftext cited above:] "The days will fall." [The use of the plural implies that] there must be at least two [full] days. Therefore if he becomes impure from the third day onward, he invalidates all the previous days.

When a person takes a nazirite vow although he is ritually impure due to contact with a corpse, the nazirite vow takes effect. If he becomes impure again, drinks wine, or shaves his head, he is liable for lashes. If he remains impure for several days, they are not counted for him until he has [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days [after he contracted ritual impurity] and he immerses himself [in a mikveh] on the seventh day. When a person takes a [nazirite] vow while he is ritually impure, the seventh day is counted for him. When, by contrast, a nazirite who was ritually pure, became impure, he should not begin counting until the eighth day.

When a person takes a nazirite vow in a cemetery, the nazirite vow takes effect. Even if he remains there for several days, they are not counted for him. He is liable for lashes for remaining there. If he was warned not to take a nazirite vow while there, he should not shave his hair when he leaves there. If while in the cemetery he contracted impurity in one of the ways which would require a nazirite to shave, he should neither shave nor bring a sacrifice [associated with emerging from] impurity.

If [a nazirite] entered [a cemetery] in a closed container, chest, or closet, [made a nazirite vow there, and then] a colleague came and opened the top, [causing] him to contract ritual impurity, he is not liable for lashes even though he remains there. He does, however, receive stripes for rebellious conduct if he remains [there].

When the nazirite left the cemetery, remained several days [outside], and then returned, the days he remained outside are not counted [as part of his nazirite vow]. If he departed, had [the ashes of the Red Heifer] sprinkled upon him, immersed himself [in a mikveh], counted several days of his nazirite vow and returned to the cemetery, the days that he counts are significant for him. Even if he enters the cemetery on the eighth day [after becoming impure], the seventh day is counted for him. If while there he contracted one of the types of impurity for which a nazirite is required to shave, he is required to bring a sacrifice [as required when emerging from] impurity. The days [he counted] previously are invalidated and he must perform the shaving [required when emerging from] impurity.

What does the shaving [required when emerging from ritual] impurity involve? When a nazirite becomes impure in one of the ways which require him to shave because of it, he must have [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days. He then has his hair shaved on the seventh day. And after having [the ashes] sprinkled on him on the seventh day, he immerses in [a mikveh] as is required of all those who are ritually impure [due to contact with a human] corpse. He waits until sunset and brings his sacrifices on the eighth day. These [sacrifices] are: two turtle doves or two young doves, one as a burnt offering and one as a sin offering, and a year-old lamb as a guilt offering. All of the preceding days are invalidated and he begins counting his nazirite vow [anew]. If he shaved on the eighth day, he may bring his sacrifices on that day.

When does he begin counting [the days of his nazirite vow]? When he brings his sin offering. His burnt offering and his guilt offering, by contrast, do not hold him back from [beginning] his counting.

If he had [the ashes of the Red Heifer] sprinkled upon him on the third day and the seventh day, but did not immerse himself, [but instead] delayed his immersion, when he immerses, he should wait until sunset and bring his sacrifices on the following day. If he immersed himself and waited until after sunset, but delayed [bringing] his sacrifices, he cannot begin counting [the days of his vow] until he brings his sin offering. His burnt offering and guilt offering do not hold him back from counting, as explained [in the previous halachah].

When a nazirite performs the shaving [required after] ritual impurity, he does not have to shave at the entrance to the Temple or cast his hair on the fire [where his sacrifices are being cooked]. Whether he shaves outside the Temple or inside, it is forbidden to benefit from his hair. It must be buried. [If it is burnt,] it is forbidden [to benefit from] its ashes as is true of the ashes of [all forbidden substances that] must be buried. When one shaves in the Temple, if he casts [his hair] under the pot where his guilt offering [is being cooked], he fulfills his obligation.

When a nazirite becomes impure through contact with a corpse on several occasions, whether he was warned about each individual time or he was not warned about each individual time, he brings only one [set of] sacrifices for all the times he became impure. When does the above apply? When he becomes impure a second time before he brings the sacrifices [associated with emerging from] impurity the first time, but was delayed for several days after he regain ritual purity from bringing his sin offering and contracted impurity in those days. [In such a situation], he only brings one sacrifice. When, however, he contracted impurity, became ritually pure, and brought his sin offering, should he contract impurity a second time after bringing his sin offering, he is required to bring a second set of sacrifices even though he has not brought his guilt offering or his burnt offering.

[The following rules apply when] a nazirite performed the shaving [required when completing his vow in] purity and afterwards discovered that he had contracted the ritual impurity [stemming from contact with a corpse] in the midst of the days of his vow. If he became impure due to a [the source for] impurity that was known [by others], all [of the days of his vow] are invalidated. He must bring the sacrifices [required when emerging from] impurity, perform the shaving [required when emerging from] impurity, count [the days of] another nazirite vow, and bring the sacrifices [required when completing his vow in] purity. If he became impure due to [a source of] impurity [likened to] the depths, he does not invalidate [the days he observed]. This is a law communicated by the Oral Tradition.

If he discovered that he was impure - whether from a known [source of] impurity or [a source of] impurity [likened to] the depths - before the blood from one of his sacrifices was sprinkled upon him, all [the days] are invalidated. If he discovers this after the blood from one of his sacrifices was sprinkled upon him, [should this be] an unknown [source of] impurity, it does not invalidate [the days] even though he has not performed his shaving yet.

What is meant by impurity [likened to] the depths? [A human corpse which] no one, not even one at the end of the world knows about. The concept of impurity [likened to] the depths applies only with regard to a person who died naturally, but not to a person who was killed. For the killer knows [of the existence of the corpse].

When a corpse is found in open view, this is not considered impurity [likened to] the depths. If a corpse is found sunk in the earth of a cave while covered with water, this is impurity [likened to] the depths which is not known. If [it is discovered] buried in straw or in pebbles, it is impurity [likened to] the depths. If [it is discovered] in water in the dark or clefts of the rocks, it is not impurity [likened to] the depths.

[The following rule applies when] a nazirite who became impure through contact with a corpse goes down to a cave and immerses there, brings the sacrifices required [after emerging from] impurity, counts [the days of his] nazirite vow, performs the shaving [required after completing the vow in] purity, and afterwards, discovers that there was a corpse sunk in the earth of the cave when he descended to immerse himself. Although this is an unknown source of impurity, all of the days are invalidated. [The rationale is that] his impurity was an established fact and hence, that condition is presumed to continue until he definitely purified himself. [In the above situation, if a nazirite] descended to [the pool] to cool himself off, he is ritually pure until he has certain [knowledge] that he touched the corpse. If the corpse is found floating on the water, we presume that [the nazirite] is impure. Since [the corpse] is floating, we operate under the presumption that [the nazirite] touched it.

There are types of impurity resulting from [contact with] a corpse that do not require a nazirite to perform a shaving and do not invalidate the days previously observed even though he became impure in a manner that requires him to observe impurity for [at least] seven days. [The rationale is that] it is not stated concerning such situations: "When one will become impure due [to contact with] a corpse...", but rather [Numbers 6:9], "When a person will die upon him." [This implies that] he must become impure with those impurities that involve the actual substance of the corpse. Afterwards, he must bring the sacrifices [required] and perform the shaving required [when emerging from] impurity. All of the days [he observed] initially are invalidated.

These are the types of impurity stemming from contact with a corpse that a nazirite must shave because of [contact with] them: a) a stillborn fetus, even if the sinews connecting its limbs have not formed, b) an olive-sized portion of the flesh of a corpse, c) an olive-sized portion of a decomposed corpse, d) bones from a corpse which represent the majority of the number of the bones of a corpse even though their volume is not a fourth of a kav, e) bones which represent the majority of the structure of the bones of a corpse even though their volume is not a fourth of a kav, f) a half of a kav of bones even though they do not represent the majority of the number or the structure of the bones of the corpse - all the bones must, however, be from one corpse, not from two, g) the backbone that comes from one corpse, h) the skull that comes from one corpse, i) a [complete] limb that comes from one corpse, j) a limb taken from a living person that has flesh that could cause it to regenerate in a living person, k) half a log of blood from one corpse, and l) a handful of the decomposed mass of a corpse. What is meant by the term netzel? Flesh from a corpse that decomposed and became putrid liquid.

The decomposed mass (rekev) of a corpse does not convey ritual impurity unless it was buried naked in a marble coffin and was entirely intact. If one limb was lacking or it was buried in garments or in a wooden or metal coffin, there is no concept of rekev. The concept of rekev applies with regard to a corpse alone. This excludes a person who was slain, for his blood is lacking.

When two corpses are buried together, the hair and the nails of a corpse were cut off and buried together with it, or a woman was buried together with a fetus in her womb, the rekev does not convey ritual impurity. Similarly, if one ground up a corpse until it became a decomposed mass, [these laws do not apply]. It must decompose naturally. If one ground the corpse and then left its remains until they decomposed naturally or a portion of the body decomposed while the person was alive, he died, and then the entire body decomposed, there is an unresolved doubt [concerning the ruling]. Hence, if [a nazirite] becomes impure because of this rekev, there is an unresolved doubt whether he is impure. Similarly, there is an unresolved doubt whether [a nazirite] is impure if he contacts impurity from a fourth of a kav of bones coming from the backbone or the skull when he is under the same shelter as they are.

[With regard to] all of these twelve [sources] of impurity that we listed: If a nazirite touches one of these sources, carries it, covers it from above with [a portion of his body], [the source of] impurity covers [a portion of] the nazirite's [body], or the nazirite and [the source of] impurity were located under the same shelter, [the nazirite becomes impure]. He must perform the shaving [required because of] impurity and bring the sacrifices [required because of] impurity. All [of the days he observed] are invalidated. The only exception is a rekev. It does not convey impurity when one touches it, for it is impossible to touch it entirely [at the same time], for it is not a single mass. If, however, one carried it or became impure because one was under the same shelter, he must perform the shaving.

Similarly, if a nazirite touches or carries a bone from a corpse - even if it is merely the size of a barley-corn - he must perform a shaving because of it and bring the sacrifices [required because of] impurity. All [of the days he observed] are invalidated. A bone the size of a barley corn does not, however, convey impurity if one was under the same shelter. If, by contrast, [a nazirite] becomes impure because of contact with one of the following twelve matters, [the days he observed] are not invalidated: a) a clod of earth from the Diaspora; b) [earth from] a field in which a grave had been plowed; both of these convey impurity through touch or if they were carried; c) branches which emerge from trees, protrusions that emerge from fences, from a bed, a camel, or the like, cover him and one of the twelve sources of impurity [mentioned in the Halachah 2]; d) he becomes impure by being under the same shelter as a quarter of a kav of bones that do not constitute the majority of the number of the corpse's bones, nor the greater portion of his structure; e) he became impure because of a revi'it of blood from a corpse which conveys ritual impurity whether one touches it, carries it, or is found under the same shelter; f) he became impure because he touched or was under the same shelter as a gravestone or a stone at the side of a grave; for they convey impurity in either of these two ways; g) he became impure because of contact with a limb cut from a living person or a corpse which does not have sufficient flesh upon it.

Even though in all the above situations, [the nazirite] is impure for seven days and he must have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, he should not perform the shaving [required when emerging from] impurity, nor bring the sacrifices [required at that time], nor are his initial days invalidated. Nevertheless, the days when he is impure are not counted as part of his nazirite vow.

When [a nazirite] touches a shelter in which a corpse is found or utensils that are touching a corpse, he should not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days. It appears to me that this law is unique to a nazirite. Any other person who contracts impurity that persists for seven days from utensils must have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, as will be explained in Hilchot Tuma'at Meit. Similarly, it appears to me that the reason [a nazirite] does not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days if he touched utensils [that convey such ritual impurity] is so that the days on which he is impure because [of contact with] the utensil will be counted as part of the days of his nazirite vow.

When a nazirite contracts tzara'at and has his status [as a metzora] defined, all of the days during which he is set apart [as a metzora] and the seven days that he counts after purifying himself from his tzara'at between the first shaving and the second shaving do not count as days of his nazirite vow. The days when he is quarantined, by contrast, are counted [as part of his nazirite vow]. Similarly, if either a male or a female has a zav emission from their flesh, all of the days of the emission are counted as part of their [nazirite vow] although they are impure. This matter is a halachah transmitted to Moses at Sinai.

Needless to say, if [a nazirite] becomes impure as a result of other sources of impurity that the days during which he is impure are counted [as part of his nazirite vow] and no days are invalidated. If he becomes impure due to contact with a corpse during the time he is afflicted with tzara'at, all of the previous days are invalidated. [The rationale is that] he is still a nazirite, even though he is ritually impure.

A nazirite is permitted to become impure due to contact with a corpse when doing so is a mitzvah and may shave when doing so is a mitzvah. He is, however, forbidden to partake of [all] wine, whether in connection with a mitzvah or with regard to matters left to one's own choice. What is implied? A person took an oath that he will drink wine on this day. Thus it is a mitzvah for him to drink. Afterwards, he took a nazirite vow. The nazirite vow takes effect and [supercedes] the oath he took. Hence he is forbidden to drink wine. Needless to say, [a nazirite] is forbidden [to partake of] the wine [over which] Kiddush and Havdalah are recited. For [associating these blessings with wine] is merely a Rabbinic ordinance.

What is meant by the statement that he is permitted to become impure due to contact with a corpse when it is a mitzvah? If he was walking on the road and encountered a corpse and there was no one else to bury it, he should become impure through contact with it and bury it. These matters were communicated by the Oral Tradition.

When a nazirite and a priest encounter a corpse that it is a mitzvah [to bury] the nazirite should [bury it and] become impure even though he invalidates the days [he observed] previously and must bring a sacrifice [because of his] impurity. The priest should not become impure. [The rationale is that the nazirite's] holiness is within the context of time - even if he took an everlasting nazirite vow - while the priest's holiness is beyond the context of time.

If two nazirites - one whose nazirite vow was for 30 days and one whose nazirite vow was for 100 days encounter [such a corpse] - the one whose nazirite vow was for 30 days should become impure. If one was a nazirite for a limited amount of time and the other was a nazirite forever, the nazirite for a limited amount of time should become impure. For the nazirite for all time has a higher degree of holiness.

What is meant by the statement that he is permitted to shave when doing so is a mitzvah? When a nazirite contracts tzara'at and becomes healed in the midst of the days of his nazirite vow, he should shave all of his hair. [The rationale is that] by shaving, he fulfills a positive commandment, for concerning a metzora, [Leviticus 14:8] states: "And he shall shave all of his hair." Whenever there is [a conflict between] a positive commandment and a negative commandment, if it is possible to observe both of them, that is desirable. If not, the positive commandment supercedes the negative commandment. Nevertheless, when a nazirite shaves his hair during the midst of his nazirite vow, he violates both a negative commandment and a positive commandment, as [Numbers 6:5] states: "[His hair] is holy. He shall let the mane of the hair of his head grow." And [the observance of] a positive commandment does not supercede a negative commandment that [is reinforced by] a positive commandment. Why then does the positive commandment of shaving the blemish supercede his nazirite vow? Because the nazirite has already become impure because of the tzara'at and the days when he is defined as impure are not counted [towards the fulfillment of his vow], as we explained. [Hence,] his [hair] is not holy during these days. Thus the positive commandment [mentioned above] is withdrawn and only the negative commandment [Leviticus, loc. cit.]: "A razor shall not pass over his head" alone remains incumbent upon him. Therefore the positive commandment of shaving [because of the tzara'at] can come and supercede it.

What does the shaving [required after completion of the nazirite vow in] purity involve? When the nazirite completes [the observance of] the days of his nazirite vow, he should bring three animals [as sacrifices]: a male lamb for a burnt offering, a ewe as a sin offering, and a ram as a peace offering. [The following rules apply when a person] brought three animals, but did not specify [for which sacrifice each was designated]. The one fit to be offered as a sin offering should be offered as a sin offering. The one fit to be offered as a burnt offering should be offered as a burnt offering. And the one fit to be offered as a peace offering should be offered as a peace offering. Together with the ram brought as a peace offering, he should bring six and two thirds esronot of fine flour. He should bake twenty loaves from them: ten loaves of matzah and ten loaves of matzah wafers. He should pour a revi'it [of a log] of oil over these twenty [loaves]. This measure is a halachah transmitted to Moses at Sinai. The twenty loaves should be brought in one container.

He should slaughter the sin offering first, then the burnt offering, and then the peace offering. Afterwards, he should shave. If he shaved after bringing the sin offering or the burnt offering, he fulfills his obligation. He should cook the peace offering or boil it. He should take from the sauce of the peace offering and apply it to his hair. Afterwards, he should place the hair under the pot where the peace offering is cooking. If he placed it under the pot of the sin offering, he fulfilled his obligation.

Where does he shave his hair? In the Women's Courtyard, in the Chamber of the Nazirites that was in its southeastern corner. There they would cook their peace offerings and cast their hair into the fire. If he shaved outside the Temple, he fulfills his obligation. Whether he shaves outside the Temple or inside it, he should cast his hair under the pot. He should not shave until the entrance to the Temple courtyard is open, for [Numbers 6:18] states: "at the entrance to the Tent of Meeting." The intent is not that he should shave in front of the entrance of the Sanctuary, for that would be demeaning to the Sanctuary.

Afterwards, the priest takes the roasted forearm of the ram, one matzah from the basket, and one wafer and places them on the palm of the nazirite or female nazirite and waves them. Afterwards, the nazirite is permitted to drink wine and to become impure due to contact with the dead.

A bald nazirite does not have to pass a razor over his head. Even though a nazirite does not have hair or does not have a palm he may still bring his sacrifices. He [may] then drink [wine] and become impure. If he brought his sacrifices, but did not shave his head, [the failure] to shave does not prevent [the termination of his nazirite vow] and he may drink [wine] and become impure that evening. Once the blood from one [of the sacrifices] has been sprinkled upon him, he is permitted although [the portions of the sacrifice] were not placed on his hand and he did not wave them. For all these factors are [the most desirable way of performing the mitzvah]; they are not an absolute requirement.

Although the shaving is not an absolute requirement, it is a mitzvah [for the nazirite] to shave, even if an extensive time has past [since the completion of his nazirite vow]. When a nazirite shaves without using a razor or he shaved and left two hairs, it is as if he did nothing; he did not fulfill the mitzvah of shaving. [This applies] whether the nazirite is pure or impure.

[When a nazirite] shaved, left two hairs, his hair grew back entirely, and he shaved [his head again, removing] those two hairs, or he shaved one and the other fell off, he has fulfilled the mitzvah of shaving. If one fell off and he shaved the other one, the mitzvah of shaving does not apply.

When a nazirite shaved [his head] when his peace offering was brought and that offering was unacceptable, his shaving is also unacceptable and his sacrifices are not of consequence for him. If he shaved when his sin offering was brought and it was discovered that the sin offering was not slaughtered with that intent, and afterwards, he brought the peace offering and the burnt offering and offered them as required, his shaving is also unacceptable and his sacrifices are not of consequence for him.

If he shaved [his head] when his burnt offering and peace offering were brought, but they were slaughtered for another intent, his shaving is also unacceptable and his sacrifices are not of consequence for him.

If he shaved [his head] when he brought [all] three offerings and one of them was acceptable, his shaving is acceptable. [Afterwards,] he should bring the other offerings [that were not acceptable] and offer them in an acceptable manner.

Whenever we have said: "His shaving is unacceptable," he is considered as one who shaved in the midst of the days of his nazirite vow who invalidates 30 days [of observance] as explained. Thus he should observe [the laws of a nazirite for] 30 days after the unacceptable shaving and bring his sacrifices.

The peace offerings of a nazirite that were slaughtered in a manner that did not conform to their requirements are acceptable, but they do not fulfill the obligations of [the nazirite] who brought them. They may only be eaten for one day and they need not [be accompanied by] bread, nor are they placed [on the nazirite's hand for waving], nor is the foreleg [given to the priest].

These three animals and the bread that accompanies them all must come from ordinary property as is true with regard to other vows to sanctify offerings, as will be explained in the appropriate place.

When a person says: "I am becoming a nazirite on the condition that when I perform the shaving, I will be able to bring my sacrifices using [money exchanged for] the second tithe," he becomes a nazirite, but he should not bring his sacrifices using such funds. Instead, [he must purchase them] with ordinary funds.

When a man takes a vow to become a nazirite, he may bring sacrifices set aside by his father for this purpose. A woman, by contrast, may not perform the shaving using the sacrifices of her father. This is a halachah conveyed by the Oral Tradition. What is implied? A person's father took a nazirite vow, set aside money to purchase sacrifices [to offer on the completion of that vow], but died [before he could offer them]. [The money] was left without being designated for any specific purpose. After his father died, he said: "I am a nazirite on the condition that I am able to bring my sacrifices from the money which my father set aside for his sacrifices," he may bring his sacrifices from these [funds]. Similarly, if he and his father were nazirites and his father set aside money [for his sacrifices] without designating it for a specific offering and then died, if, after the father's death, the son said: "I will perform the shaving with the sacrifices of my father," he may bring his sacrifices from these [funds]. If he does not make these statements, the money should be used for freewill [offerings]. If the father died and left many sons, they should divide the money that was not specified [among themselves], because it is their inheritance. Each one may perform the shaving [with sacrifices purchased] from his portion. The firstborn receives a double portion.

Whether the father was a nazirite for all time and the son was a nazirite for a limited time or the father was a nazirite for a limited time and the son was a nazirite for all time, [the son] may perform the shaving and bring his sacrifices from the money [designated] for the nazirite vow of his father.

If the father set aside money to bring the sacrifices [that are required when a nazirite emerges from] impurity and dies, the sons may not use that money to purchase sacrifices [that are offered when one completes the nazirite vow in] purity. Similarly, if the father set them aside for the sacrifices [offered when one completes the nazirite vow in] purity, the son may not use them for the shaving [and the sacrifices required when a nazirite emerges from] impurity. [There is] an unresolved doubt whether this [is acceptable]. If he brought his sacrifices from such funds, he is not considered to have fulfilled his obligation.

If a person says: "It is my responsibility to perform the shaving for a nazirite," he is obligated to bring the sacrifices required when a nazirite [completes his vow] in purity. He may have them offered by any nazirite that he desires. If he said: "I am obligated to bring half of the sacrifices of a nazirite," or he said: "It is my responsibility to [provide the means for] half the shaving for a nazirite," he is obligated to bring half the sacrifices [required of] any nazirite he desires. That nazirite should bring the remainder of his sacrifices from his own funds. If, however, he said: "I am obligated to bring the sacrifices of half a nazirite," he must bring all of the sacrifices of a nazirite, for there is no concept of being half a nazirite.

When one says: "I am becoming a nazirite and I accept the responsibility to [provide the means for] the shaving for a nazirite," and his colleague says: "And so am I," the colleague is a nazirite, but he is not obligated to [provide the means for] the shaving, for he only included himself in his colleague's statements with regard to becoming a nazirite. If he said: "And so am I, and I accept the responsibility to [provide the means for] the shaving for a nazirite," he is obligated [for this as well]. If they are clever, each one should bring sacrifices provided by his colleague. If they do not do this, they are each obligated to [provide the means for] the shaving of other nazirites.

If one says: "[I am a nazirite and] it is my responsibility to [provide the means for] half the shaving for a nazirite," and his colleague hears and says: "And I also am a nazirite and I also accept the responsibility to [provide the means for] half the shaving for a nazirite," [they are both nazirites]. If they are clever, one should bring half the sacrifices of the other and the second should bring half the sacrifices of the first and then each one should complete the [required] sacrifices [from his own resources]. If not, [in addition to bringing their own sacrifices,] each one must bring half the sacrifices of any nazirite he chooses.

[The following rules apply when a person] sets aside money for the sacrifices of nazirites, those sacrifices were offered, and there is money left over. He should bring sacrifices of other nazirites with those funds, for the remainder of money [set aside for] nazirite [offerings should be used] for nazirite [offerings]. If one set aside money for his own nazirite [offering] without specifying for which sacrifice it should be used and money was left over, the remaining funds should be used for freewill offerings.

When a person set aside money that was designated for specific purposes for his nazirite offering and money was left over, the remainder of the funds set aside for the burnt offering should be used for a burnt offering. The remainder of the funds set aside for the sin offering should be brought to the Dead Sea. The remainder of the funds set aside for the peace offering should be used for a peace offering. There is no need that the offering be accompanied by bread. It is eaten for one day.

[The following rules apply when a person] set aside money for [sacrifices for] his nazirite vow and died. If the money was not designated for specific sacrifices, it should be used for freewill offerings. If the money had been designated for specific sacrifices, the funds set aside for the burnt offering should be used for a burnt offering. The funds set aside for the sin offering should be brought to the Dead Sea. The funds set aside for the peace offering should be used for a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.

What is meant by money not designated for specific sacrifices? For example, [a nazirite] set aside money to use to bring his sacrifices and did not say anything. If, however, he said: "This is for my obligation," it is as if they have been designated for a specific purpose. Needless to say, that if he says: "This [money] is for my burnt offering, sin offering, and peace offering," the money is considered as set aside for a specific purpose.

When a person sets aside an animal with a blemish [for his sacrifice], it is as if he set aside money without designating it for a specific purpose. Similarly, if he set aside a slab of silver or of gold or a utensil, it is as if he set aside money without designating it for a specific purpose. [This applies] even if he said: "This is for my burnt offering, sin offering, and peace offering."

When a person says: "These [funds] are for my sin offering and the remainder is for my nazirite offering" and dies or a woman made such statements and then her husband nullified her nazirite vow, the money for the sin offering should be brought to the Dead Sea. Half of the remainder of the money should be used for a burnt offering and half for a peace offering.

If he says: "These [funds] are for my burnt offering and the remainder is for my nazirite offering" [and dies], the money for the burnt offering should be used for a burnt offering and the remainder should be used for freewill offerings.

When a person thought that he was obligated in a nazirite vow and set aside his sacrifices and then inquired of a sage who told him that [his statements] do not constitute a vow and he is not obligated to be a nazirite, what should he do with the sacrifices that he set aside? They should go and pasture with the rest of the herd. For they were consecrated in error and that consecration is not binding, as will be explained in the appropriate place.

[The following rules apply when] a woman takes a nazirite vow and set aside her sacrifices and afterwards, her husband nullified her vow. If the animal belonged to him, it should go out and pasture in the herd, for a person cannot consecrate an article that does not belong to him. If the [animals set aside for] sacrifices were hers and her husband did not own any part of them, e.g., they were given to her as a present on the condition that her husband have no authority over them, but instead, she could do whatever she wants with them, the sin offering should be left to die, the burnt offering should be sacrificed as a burnt offering, and the peace offering should be sacrificed as a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.

If [a woman] set aside money that was not designated for specific sacrifices, it should be used to purchase freewill offerings. If it was designated for specific purposes, the funds set aside for the burnt offering should be used for a burnt offering. The funds set aside for the sin-offering should be brought to the Dead Sea. The funds set aside for the peace offering should be used for a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.

When a woman took a nazirite vow and became ritually impure [due to contact with a corpse] in the midst of the days of her nazirite vow, and afterwards her husband heard of her vow and nullified it, she must [still] bring the sacrifices [required when a nazirite] becomes ritually impure.

When a father binds his son to a nazirite vow and set aside sacrifices, but the son did not desire this nazirite vow and he or his relatives objected or he shaved himself or his relatives shaved him, the sin offering should be left to die, the burnt offering should be sacrificed as a burnt offering, and the peace offering should be sacrificed as a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread. If he set aside money that was not designated for specific sacrifices, it should be used to purchase freewill offerings. If it was designated for specific purposes, the funds set aside for the burnt offering should be used for a burnt offering. The funds set aside for the sin-offering should be brought to the Dead Sea. The funds set aside for the peace offering should be used for a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.

When a person says: "I will be a nazirite when a son is born to me," and sets aside a sacrifice, his wife miscarries and then she gives birth, the status of the sacrifices is questionable. It is forbidden to shear them or perform labor with them.

[A question arises when] there are two nazirites; one became ritually impure [due to contact with a corpse] and it is not known which of them became ritually impure. How should they bring their sacrifices? They should bring the sacrifices [required when emerging from] impurity and the sacrifices [that mark the completion of a nazirite vow in] purity at the conclusion of the span of their nazirite vow. One of them then says: "If I was the one who became impure, the sacrifices [to emerge from] impurity are mine and the sacrifices [that mark the completion of a nazirite vow in] purity are yours. If I am the one who is ritually pure, the sacrifices [that mark the completion of a nazirite vow in] purity are mine and the sacrifices [to emerge from] impurity are yours." After bringing these sacrifices, they [both] then count the full span of another nazirite vow and bring another [set of] sacrifices [that mark the completion of a nazirite vow in] purity. They then bring the sacrifices [that mark the completion of a nazirite vow in] purity and one says: "If I was the one who was ritually impure, the sacrifices [brought previously to mark the emergence from] impurity were mine and the sacrifices [brought to mark the completion of a nazirite vow in] purity were yours and these are the sacrifices [that mark my completion of a nazirite vow in] purity. If I was the one who was ritually pure, the sacrifices [brought previously to mark the completion of a nazirite vow in] purity were mine and those [brought to mark the emergence from] impurity were yours. And these are the sacrifices [that mark your completion of a nazirite vow in] purity." Thus neither one lost anything [in bringing] these sacrifices.

If one of them dies, [the other] must bring a fowl as a sin-offering and an animal as a burnt offering and say: "If I became impure, the sin offering fulfills my obligation and the burnt offering is a freewill offering. If I was pure, the burnt offering is my obligation and the fowl brought as a sin-offering is [because of] the doubt." He then counts the full span of another nazirite vow and brings the sacrifices [required when completing a nazirite vow in] purity. He should say: "If I was impure, the first burnt offering I brought is a freewill offering and this is the sacrifice that I am obligated to bring. If I was pure, then the first burnt offering was obligatory. This is a freewill offering and these are the remainder of my sacrifices." [In these instances,] neither of them perform the shaving [to emerge from] ritual impurity unless they are minors or women. [The rationale is that] these individuals should not shave their heads because of a doubt.

How could a doubt arise for them with regard to whether they contracted ritual impurity? For example, two nazirites were standing in a private domain where the ruling is that if a doubt concerning ritual purity arises in a private domain, the person is considered impure. A person who was standing outside saw them and said: "I saw that one of you became impure, but I do not know which one it is." If, however, this witness is together with them in the courtyard, they are both ritually pure. [The rationale is that] since there are three of them, they are considered as "many people." And when there are many people in a private domain, when a doubt arises concerning them, they are ritually pure like a doubt concerning ritual impurity in the public domain as will be explained in its place.

When does the above apply? When both nazirites remain silent or the matter is doubtful for them. If, however, one of them says: "I did not become ritually impure," even if two witnesses testify that he became impure, he does not bring a sacrifice because of their statements. His statement: "I did not become ritually impure," can be understood to mean: "I will not bring a sacrifice [because of] impurity, because I have already asked [a sage] to absolve my vow." Thus he is not contradicting the witnesses and a person's word is accepted with regard to his own person. If, however, he remained silent or was in doubt concerning the matter, he should bring a sacrifice even when the cause is the testimony of one witness, as we explained [above] Similarly, if a witness tells a person: "You took a nazirite vow in my presence" and that person disputes the matter, he is not liable for anything. If he does not dispute the matter, he must observe [the restrictions of] a nazirite vow because of his statements. Even if [a person] told two others, "I saw one of you take a nazirite vow, but I do not know which of you it was," since [neither of them] dispute his statements, they both must observe a nazirite vow, because of his statements. If a person observed a nazirite vow because of the statements of one witness and drank wine or became impure [due to contact with a corpse] and two witnesses administered a warning, he is given lashes even though the fundamental dimension of the testimony is dependent on one witness.

When a corpse was lying across the breadth of a path and a nazirite walked by there, he is pure. [This applies] even if the only way to pass was [to step] over the corpse or to touch it and even if it was a source of impurity that was known. [The rationale is that when there is] an unresolved doubt concerning ritual impurity in the public domain, [we consider the person] pure.

When does the above apply? When he was walking. If, however, he was riding or carrying a burden, he is impure. [The rationale is that] it is possible for a person who is walking on his feet not to touch the corpse, have his body pass over it, nor move it. When, by contrast, a person is carrying a burden or riding, it is impossible for him not to touch the corpse, have his body pass over it, nor move it, for the corpse is lying across the path.

A person cannot perform one shaving [that will fulfill the requirements for] his nazirite vow and [for the emergence from the state of ritual impurity associated with] tzara'at. When it is questionable whether a person was afflicted with tzara'at [and thus became a metzora], the shaving [associated with emerging from] tzara'at does not supercede his nazirite vow. Therefore [the following rules apply] if a person took a nazirite vow for a year and throughout this year, there was a question whether he had been afflicted with tzara'at and a question whether he had contracted ritual impurity through contact with a human corpse or there was a question whether he had been afflicted with tzara'at and at the end of the year, a question arose whether he had contracted ritual impurity. He should count seven days, have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, but he should not shave [his hair] on the seventh day. He may not drink wine or become impure due to contact with a human corpse until four years have passed. He may partake of consecrated food after two years have passed. [The rationale is] that he is required [because of the doubts concerning his status,] to shave [his head] four times: a) the shaving [required when he completes his nazirite vow in a state of] purity, b) the shaving [required for a nazirite to emerge from a state of] impurity, [for which he is obligated because of the doubt], and the two shavings required of a metzora, for there is a doubt whether he is a metzora.

The first shaving should be performed after the conclusion of the first year. He shaves his head, his beard, and his eyebrows and undergoes the purification process involving a cedar tree, a hyssop, and two wild birds like other metzoraim. If he was not impure due to contact with a corpse, nor a metzora, this is the shaving performed upon completion of his nazirite vow in purity. If he was indeed a metzora during the first year, this is the first shaving required of the metzora. He then waits another year as is the span of his nazirite vow, and then performs the second shaving required of metzora. He may not shave after seven days like other metzoraim, for perhaps he was not a metzora, but instead had been impure because of contact with a corpse. [In that instance,] during this second year, he was a nazirite, who was forbidden to shave. [Nevertheless,] after he performed these two shavings, he has completed the purification process required after tzara'at and he is permitted to partake of consecrated foods. He then waits another year and afterwards, performs a third shaving, lest he had been definitely a metzora during the first year and not impure because of contact with a corpse. [The observance] of the first year was not of consequence for him because these were days when his status [as a metzora] was defined. [The observance] of the second year was not of consequence for him because these were the days when he was counting [as part of the purification process of a] metzora between the first shaving and the second shaving. Therefore he must wait a third year, [observing his] nazirite vow. [Afterwards,] he performs a third shaving for his nazirite vow. This shaving [is required to emerge from] purity. [Nevertheless,] perhaps he was definitely impure because of contact with a corpse and he was also definitely a metzora and one shaving cannot serve the purpose of his nazirite vow and [purification from] tzara'at. Thus the first and second shavings were [for purification] from tzara'at. The third shaving was [for the sake of purification from] ritual impurity. None of these three years count because the third shaving was to purify him from ritual impurity. Therefore he must wait a fourth year, [observing] his nazirite vow and perform a fourth shaving. After each of the times that he shaves because of the doubt, it is forbidden to benefit from his hair because of the doubt involved, because it is permitted to benefit from the hair of a nazirite who became afflicted with tzara'at.

Similar [rules apply if a person] took a nazirite vow for ten years and, in the midst, there arose a question whether he was a metzora and there also arose a question whether he contracted ritual impurity [through contact with a corpse] at the conclusion of this period. He may not drink wine for forty years and must perform four shavings, one at the conclusion of each decade. The first shaving comes because of the doubt concerning the days he must observe because of tzara'at. The second shaving [comes] because of the days a metzora [must count between his two shavings]. The third shaving is because of the doubt concerning his ritual impurity. And the fourth shaving is [the one required when completing a nazirite vow in] purity.

How should such a person bring the sacrifices required of him? If he was rich, he should sign over all of his property to another person. [The rationale is that] a wealthy metzora who brought a sacrifice befitting a poor one does not fulfill his obligation. Afterwards, he brings a fowl as a sin offering and an animal as a burnt offering for the first, second, and third shavings. No one should partake of any of the fowl brought as sin offerings, because of the doubt involved. For the fourth shaving, he brings the sacrifices required of a nazirite [who completes his vow in] purity, as we explained.

He brings three fowl as sin offerings for the following reasons: the first is because of the doubt whether he is ritually impure, the second because of the doubt whether he is afflicted by tzara'at, for a metzora brings a sacrifice only after his second shaving, the third because of the possibility that he was ritually impure. [The rationale is that] one shaving cannot fulfill the obligation for both one's nazirite vow and [purification from] tzara'at and perhaps he was definitely both a metzora and impure because of contact with a corpse. [In that instance,] the first and second shavings were to become purified from tzara'at, as explained. The third shaving is the shaving [required to emerge from] ritual impurity. Therefore he must bring the sacrifices [required when emerging from] impurity at that time.

[The following principles apply with regard to] the three animals[brought] as burnt offerings that accompany [the sin offerings]. He brings them conditionally. [When bringing] the first, he stipulates: "If I was pure, this is for my obligation." If I was impure, this is a freewill offering." He should make a similar stipulation for the second and third [shaving] as well.

For the fourth shaving, he brings the sacrifices [required when completing a nazirite vow in] purity and stipulates: "If I was impure, the first burnt offering was a freewill offering and this is my obligatory offering. "If I was definitely [afflicted with tzara'at], the first [burnt offering] was the one that I was obligated to bring as a metzora. This is the one that I was obligated to bring for my nazirite vow. And the two [brought] in between are freewill offerings. "If I was pure with regard to contact with a corpse, but I had been afflicted with tzara'at, the first and second [burnt offerings] were obligatory, the one for the obligation of a metzora and the one for the obligation of a nazirite. The third and the fourth are freewill offerings. The remainder [of the sacrifices] are the sacrifices [required when completing a nazirite vow in] purity. "If I was impure and afflicted with tzara'at the first burnt offering was the obligation of a metzora. The second and the third are freewill offerings and this is the sacrifice [required when] shaving [after completing a nazirite vow in] purity."

The guilt offering and the burnt offering are not absolute requirements, neither for the shaving [required for a nazirite to emerge from] ritual impurity, nor for [the purification afflicted with] tzara'at. Thus if he had definitely been a metzora, but had not become impure because of contact with a corpse, he became pure when bringing the wild birds. The fowl brought as a sin offering serves as his sin offering. It should not be eaten because it was brought because of a doubt. And the [lamb] brought with it as a burnt offering is part of the requirement for shaving [after completing a nazirite vow in] purity, so that the shaving will be associated [with the sacrifice of] an animal. If he was ritually impure because of contact with a corpse, the [lamb] brought as a burnt offering is a freewill offering. If he had not been afflicted by tzara'at, but had been impure due to contact with a corpse, the fowl brought as a sin offering is the offering [required of] a nazirite who became impure and the [lamb] brought as an animal is a freewill offering. And ultimately, he will bring the sacrifices [required when a nazirite vow is completed in] purity. If he was neither impure due to contact with a corpse nor a metzora, the [lamb] brought as a burnt offering for the first shaving is that required when shaving. The fowl brought as a sin offering is brought because of the doubt and it is not eaten.

When do the above statements that a nazirite performs four shavings apply? When speaking of a minor or a woman. An adult male should not perform a shaving because of a doubt, neither a shaving because of ritual impurity or one because of tzara'at lest he have been ritually pure and thus he will be cutting off the corners of his hair when there is no mitzvah involved. Therefore, [in such a situation,] an adult male should perform only the shaving [required when completing the nazirite vow in] purity. For these four shavings are not absolute requirements, they are only [the more complete way of performing] the mitzvah.

How should a nazirite conduct himself if he is certain that he contracted tzara'at and is uncertain whether he contracted ritual impurity. After he is purified from his tzara'at, he should have [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days. He performs the shaving [required when emerging from] ritual impurity and then begins to count the days of his nazirite vow in their entirety. For, due to the doubt that he became ritually impure, [the observance of] the first days is nullified. [After completing that vow,] he brings the sacrifices [required when completing a nazirite vow in] purity and [is permitted to] drink wine. After he brings the sacrifices [required after being purified from] tzara'at, he may partake of sacrificial food.

[The following rules apply if] it is certain that he became impure [from contact with a corpse] and there is a question whether he was a metzora. After he is healed from his questionable status as a metzora, he should count the full amount of the days of his nazirite vow and afterwards perform the shaving [required for tzara'at]. [The rationale is that] shaving [because of tzara'at] that is questionable does not supercede his nazirite vow. Afterwards, he counts the seven days between the first shaving of a metzora and the second and performs that shaving. He should bring his sacrifices and may partake of sacrificial foods if he had [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days. Afterwards, he counts seven more days [because of] the impurity associated with a corpse and performs the shaving [required to emerge from] ritual impurity. Afterwards, he counts the full term of his nazirite vow.

Similarly, [the following rules apply if] he was certainly both ritually impure and a metzora. After he becomes healed from his tzara'at, he performs the first shaving [required to be purified from] tzara'at, has [the ashes of the Red Heifer] sprinkled upon him on the third and seventh [days], and has his head and beard shaved on the seventh day. This is the second shaving [required to be purified from] tzara'at. He brings the sacrifices [associated with that purification] on the eighth day and may partake of sacrificial foods. He then counts seven days and performs the shaving [required to emerge from] ritual impurity. Afterwards, he counts the full term of his nazirite vow. He then brings the sacrifices [required when completing a nazirite vow in] ritual purity and [may then] drink wine.

Why is it necessary for him to count seven [days before bringing the sacrifices required after emerging from ritual impurity]? [Because] the seven days of ritual impurity [associated with contact with a human corpse] are not counted during the seven days between the two shavings of a metzora.

When a person says: "I will be a nazirite if I do this and this" or "...if I do not do [this or this]," he is a wicked man and a nazirite vow of this type is one of the nazirite vows taken by the wicked. If, however, a person takes a nazirite vow to G-d in a holy manner, this is delightful and praiseworthy and concerning this, [Numbers 6:7-8] states: "The diadem of his G-d is upon his head... He is holy unto G-d." And Scripture equates him with a prophet, as [Amos 2:11] states: "And from your sons, I will raise [some] as prophets, and from your youths, [some] as nazirites."