meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Nashim/Mishnah Nazir/English/Sefaria Community Translation.txt"}
text: Mishnah Nazir
  משנה נזיר
  Sefaria Community Translation
  
  
  Mishnah Nazir
  
  
  
  
  
  All colloquial terms for <i>nezirut</i> [a vow to forswear - for at least 30 days - grape products, corpse impurity and cutting one's hair] are the same as <i>nezirut</i> [itself]. One who says, "I will be," is a Nazirite. Or, "I will be beautiful," is a Nazirite. "Nazik," "naziach," "paziach," he is a Nazirite. "I am like this one," "I am to curl my hair," "I am to allow my hair to endure," "It is upon me to let it remain unbound," he is a Nazirite. "It is upon me [to offer] birds," Rabbi Meir says: he is a Nazirite. The sages say: he is not a Nazirite.
  "I am a Nazirite from the seeds," or "from the husks," or "from the haircut" or "from impurity", he is a Nazirite and all the particulars of <i>nezirut</i> are upon him. "I am like Samson," "like the son of Manoach," "like the husband of Delilah," "like the one who uprooted the gates of Gaza," "like the one whose eyes were pierced by the Philistines," he is a Samsonian Nazirite. What is the difference between an eternal Nazirite and a Samsonian Nazirite? An eternal Nazirite, if his hair weighs heavily on him, he may lighten it with a razor and offer up three animals. And if he becomes impure, he offers up a sacrifice for impurity. A Samsonian Nazirite, if his hair weighs heavily on him, he may not lighten it. And if he becomes impure, he does not offer up a sacrifice for impurity.
  Standard <i>nezirut</i> is for thirty days. If he said: "I am a Nazirite for a large [term]," "I am a Nazirite for a short [term]," or even "from now until the end of the world," he is a Nazirite for thirty days. "I am a Nazirite [for one term] plus one day," "I am a Nazirite [for one term] plus one hour," "I am a Nazirite for one [term] and a half," this one is a Nazirite for two [terms]. "I am a Nazirite for thirty days and one hour," [this one is] a Nazirite for thirty-one days, for one is not a Nazirite by hours.
  "I am a Nazirite like the hair of my head," "like the dust of the earth," and "like the sand of the sea" - this one is an eternal Nazirite, and shaves once every thirty days.  Rebbi says: this one does not shave once every thirty days.  And which [type of Nazirite] shaves once every thirty days?  The one who proclaims: "Behold <i>nezirut</i> is upon me like the hair of my head," "like the dust of the earth," and "like the sand of the sea."
  "I am a Nazirite as a house-full" or "a box-full", we examine him, if he says, "I became a Nazirite for one large [term]," he will be a Nazirite for thirty days. And if he says, "I simply became a Nazirite," we see the box as if it were full of mustard, and he is a Nazirite for all his days.
  "I am a Nazirite from here until such-and-such a place," we calculate how many days from here until that place; if it is less than thirty days, he is a Nazirite for thirty days, and if not, he is a Nazirite for that number of days.
  "I am a Nazirite as the number of days of the solar year," he counts [as many terms of] <i>nezirut</i> as the number of days of the solar year. R. Yehuda said: This happened; and when he completed it, he died.
  
  
  
  [If one says] "Behold, I am a Nazirite from dried figs" or "from common figs," Beit Shammai say: he is a Nazirite, and Beit Hillel say: He is not a Nazirite. Rabbi Yehuda said: Even what was said by Beit Shammai, was only said of one who says, "Behold, they are a sacrifice unto me."
  If he said, "This cow said 'I am a Nazirite if I stand,'" "this door said 'I am a Nazirite if I am opened,'" Beit Shammai say, he is a Nazirite and Beit Hillel say he is not a Nazirite. Rabbi Yehuda said, even what was said by Beit Shammai was only said of one who says, "This cow is a sacrifice unto me if it stands up.'"
  [If] they mixed a cup for him, and he said, "I am a Nazirite from it," he is a Nazirite. There was a story of a women who was drunk; they mixed a cup for her and she said, "I am a Nazirite from it." The Sages said, her only intention was to say "It is a sacrifice unto me."
  "I am a Nazirite on condition that I can drink wine and become impure through corpses," he is a Nazirite and forbidden from all of them [the prohibitions of a Nazirite]. "I know that there is <i>nezirut</i>, but I didn't know that a Nazirite is forbidden from wine," it is  forbidden [to him]. Rabbi Shimon says it is permitted [to him]. "I know that a Nazirite is forbidden from wine, but I thought the Sages would permit it for me, because I cannot live without wine," or "because I bury corpses," then he is permitted [these things]. Rabbi Shimon forbids [these from him].
  "I am a Nazirite and I take upon myself to shave a Nazirite [i.e. bring their concluding offerings on their behalf]," and his friend heard and said, "I as well, and I take upon myself to shave a Nazirite." If they are smart, they will shave each other. And if not, they will shave other Nazirites.
  "I take upon myself to shave half a Nazirite," and his friend hears and says, "I as well take upon myself to shave half a Nazirite;" this one must shave a full Nazirite and that one must shave a full Nazirite, the words of Rabbi Meir. And the Sages say that this one shaves half a Nazirite and that one shaves half a Nazirite.
  "I am a Nazirite once I have a son," and he has a son, he is a Nazirite. If he had a daughter, or a <i>tumtum</i> [person with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such a person is male or female] or an <i>androginos</i> [person with both male and female sexual organs. It is halachically uncertain whether such a person is male, female or, perhaps, has a uniquely defined halachic gender.] he is not a Nazirite. If he said, "when I see that I have had a child," even if he had a daughter, <i>tumtum</i> or <i>androginos</i>, he is a Nazirite.
  If his wife miscarried, he is not a Nazirite. Rabbi Shimon says, he should say, "If it was viable, I am an obligatory Nazirite. If not, I am a voluntary Nazirite." If she had another child, he is a Nazirite. Rabbi Shimon says, He should say, "If the first was viable,  the first is obligatory and this one is voluntary. If not, the first is voluntary and this one is obligatory."
  "I am a Nazirite, and I'll be a Nazirite when I have a son"; if he began counting his own [term], and then afterwards had a son, he should finish his own, and afterwards count for his son.  "I am a Nazirite once I have a son, and I am a Nazirite"; if he began counting his own [term], and then afterwards had a son, he should put his own aside, count for his son, and afterwards finish his own.
  "I am a Nazirite once I have a son, and I am a Nazirite for one hundred days"; if [a son] is born within the first seventy days, he has lost nothing.  If a son is born after the first seventy days, the seventy days are cancelled, for one may not shave for [a term] fewer than thirty days.
  
  
  
  One who says, "I am a Nazirite," shaves on the thirty-first day [from that point].  If he shaved on the thirtieth day, he has nevertheless fulfilled his obligation.  But if he says "I am a thirty day Nazirite," then shaving on the thirtieth day isn't sufficient.
  If one pledges two terms of <i>nezirut</i>, he should shave the first one on the thirty-first day, and the second on the sixty-first.  If he shaved the first one on the thirtieth day, he may shave the second on the sixtieth day. If he shaved on the fifty-ninth day, he has nevertheless fulfilled his obligation.  Rabbi Pappis testified as follows regarding one who pledges two terms of <i>nezirut</i>: If he shaved on the thirtieth day, he should shave the second time on the sixtieth day.  But if he shaved on the fifty-ninth day, he has fulfilled his obligation, since the thirtieth day [of the first Nazirut] counts towards [the second Nazirut].
  One who says, "I am a Nazirite": if he receives impurity on the thirtieth day, this cancels everything.  Rabbi Eliezer says, he only loses seven days. "I am a thirty day Nazir": if he receives impurity on the thirtieth day, this cancels everything.
  [One who says] "I am a hundred day Nazir": if he receives impurity on the hundredth day, this cancels everything.  Rabbi Eliezer says, he only loses thirty days.  If he received impurity on the hundred-first day, he loses thirty days.  Rabbi Eliezer says, he only loses seven.
  Someone who [made a] Nazirite [vow] and he was in a graveyard, even if he was there for thirty days, [these days] don't count from the count [of Nazirite days that he accepted upon himself] but he doesn't bring a korban [on account] of becoming Tamei [during his Nazirus]. [If] he left and came back [to the graveyard], [the days outside] count for the count [of Nazirite days] and he must bring a korban [on account] of becoming Tamei. Rabbi Eliezer says, "Not [if he returned] on that very day, as it says, (Bamidbar 6) "And the first days will fall (i.e. he must restart counting)" Until he has 'first days' [can be eligible to bring a korban on becoming Tamei].
  One who [made a] Nazirite [vow] for a long time period and he finished his period of being a Nazirite, and then he came to Israel, Beis Shammei say, "He must become a Nazir for thirty days" and Beis Hillel say, "He must become a Nazir from the beginning." There was a story with Hilni the Queen, that her son went to war and she said, "If my son comes [back] from war in peace, I will be a Nazir for seven years." And her son came [back] from war and she was a Nazir for seven years. And at the end of seven years she went up [moved] to Israel and Beis Hillel ruled that she should be a Nazir again for seven more years. And at the end [of these] seven years, she became Tamei [making her repeat her Nazirus again]. And it ended up being that she was a Nazir twenty one years. Rabbi Yehuda said, "She was only a Nazir for fourteen years".
  Someone who had two sets of witnesses testifying about him, one testified that he [made a] double Nazirite [vow] (i.e. for two thirty day periods) and the [other set] testified that he [made a ] quintuple Nazirite [vow (i.e. for five thirty day periods). Beis Shammei say, "The testimony is conflicting and [therefore the person] is not [considered] a Nazir." And Beis Hillel say, "Within five is two (meaning, both sets agree that he vowed at least two sets of Nazirus), therefore, he should be a Nazir for two [sets of thirty days]. 
  
  
  
  One who said, "Behold, I am a <i>nazir</i> (a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity)," and his friend heard and said, "and I am [too], " [and another said] "and I am [too]", they are all <i>nezirim</i>. If the first one releases [from his  vow] all are released. If the last one releases, the last one is released but the others are restricted. [If] he said "Behold, I am a <i>nazir</i>," and his friend heard and said, "My mouth is like his mouth," or "my hair is like his hair," behold this [second] one is a <i>nazir</i>.  [If he said,] "Behold, I am a <i>nazir</i>," and his wife heard and said, "and I am [too]," he [may] annul her [vow] and his vow remains.  [If she said,] "Behold, I am a <i>nazir</i>" and her husband heard and said, "and I am [too]," he is not able to annul.
   [If he said to his wife,] "Behold, I am a <i>nazir</i>. And you?" and she said, "Amen," he may annul her vow and his vow remains.  [If she said,] "I am a <i>nazir</i>. And you?" And he said, "Amen," he is not able to annul [her vow].
  The woman who vowed as a <i>nazir</i> and she drank wine or become impure from corpses, she receives forty lashes. If her husband annulled it for her, but she did not know that her husband annulled it for her, and she drank wine or became impure from corpses, she does not receive forty lashes. Rabbi Yehuda says: "If she does not receive forty [lashes], she receives lashes for rebellion [against Rabbinic law]." 
  The [case of a] woman who vowed to be a <i>nazir</i> and set aside her animal (for sacrificing after the completion of her vow), and afterward her husband annulled it for her. If her animal was his, it can go and graze with the flock. But if it was hers, the sin-offering shall die, the burnt offering is offered as a burnt-offering, and the peace-offering is offered as a peace-offering and must be eaten in one day, but it doesn't require bread. If she had unspecified money [set aside], it falls to [use] for voluntary offerings. Specified money: the value of a sin-offering goes to the Dead Sea - we cannot benefit from it nor be guilty of defrauding Temple property with it. The value of a burnt-offering: we bring a burnt-offering [with it] and [we may] be guilty of defrauding Temple property with it. The value of a peace-offering: we bring a peace-offering [with it], it is eaten in one day, and it does not require bread.
  [If] for her the blood from one [of the animals] was thrown [on the altar], he [the husband] is no longer able to annul [her vow]. Rabbi Akiva says: Even if one of the animals was slaughtered for her, he is no longer able to annul [her vow]. About which [case] are we discussing? When she is shaving for purity (at the end of the <i>nazir</i> process). But in shaving for the impurity (after becoming impure during the <i>nazir</i> period), he can annul [her vow], because he can say, "I cannot [be] with a disfigured woman." Rebbi says: Even during shaving for purity he can annul it, because he can say, "I cannot [be] with a shaved woman."
  A man can make a <i>nazir</i> vow for his son, but a woman may not make a <i>nazir</i> vow for her son. How [does this work]? [If] he shaved or his relatives shaved him, [if] he protests or his relatives protest [but his father] had an animal set aside for him: the sin-offering must die, the burnt-offering is brought as a burnt-offering, and the peace-offering is brought as a peace-offering and must be eaten in one day, but it does not require bread. If he had unspecified money [set aside], it falls to [use] for voluntary offerings. Set aside money: the value of a sin-offering goes to the Dead Sea; we cannot benefit [from it] nor be guilty of defrauding Temple property [with it]. The value of a burnt-offering: they bring a burnt-offering with it and may be guilty of defrauding Temple property [with it]. The value of a peace-offering: they bring a peace-offering and it must be eaten in one day, but it does not require bread.
  A man shaves based on the <i>nazir</i> vow of his father, but a woman cannot shave based on his father's <i>nazir</i> term. How [does this work]? One whose father was a <i>nazir</i>, and he set aside money towards his <i>nezirut</i> [offerings] and died, and [the son] said, "Behold, I am a <i>nazir</i> on condition that I will shave [and bring sacrifices] using Father's money." Rabbi Yose said: Behold, these fall to [use] for voluntary offerings; this one cannot shave based on his father's <i>nazir</i> vow. Which one [may] shave based on his father's <i>nazir</i> vow? One who he and his father were <i>nezirim</i>, and his father separated unspecified money for his <i>nazir</i> vow and died; this one [may] shave based on the <i>nazir</i> vow of his father.
  
  
  
  Beit Shammai says: "Sanctified property [which was sanctified] in error is sanctified property." And Beit Hillel says: "It is not sanctified property." How [does this work]? [A person] says, "The black ox that leaves my house first is sanctified property," but a white one leaves. Beit Shammai says: "Sanctified." And Beit Hillel says: "It is not sanctified."
  "The golden <i>dinar</i> [a specific unit of money] that comes to my hand first, behold it is sanctified," but a silver <i>dinar</i> comes out. Beit Shammai says: "Sanctified." And Beit Hillel says: "It is not sanctified." "The barrel of wine that comes to my hand first, behold it is sanctified," but [one] of oil comes out. Beit Shammai says: "Sanctified." And Beit Hillel says: "It is not sanctified."
  Someone who vowed to be a <i>nazir</i> and asked a sage [to nullify his vow] but [the sage] prohibited him [i.e. upheld the vow], he counts [his period of oath] from the time that he swore. [If] he asked a sage and he permitted him [to nullify his vow]: [if] he had an animal set aside, it can go and graze with the flock. Beit Hillel said to Beit Shammai: "Do you not agree with this that it is mistaken sanctification [i.e. he did not mean to make something holy], where it goes and grazes with the flock'and is not sanctified?" Beit Shammai said to them: "Do you not agree about one who made a mistake (in counting the tenth animal to be tithed] and called the ninth, 'Tenth,' and the tenth, 'Ninth,' or the eleventh, 'Tenth,' that it is sanctified?" Beit Hillel said to them: "The staff does not sanctify it. What [if] he made a mistake and put the staff on the eighth or twelfth [animal]? Has he done anything?  Rather, the verse which sanctifies the tenth, it sanctifies the ninth and the eleventh." 
  One who vowed to be a <i>nazir</i>, went to bring his [sacrificial] animal, and found that it was stolen: if while his animal was not yet stolen he made his <i>nazir</i> vow, behold he is a <i>nazir</i>. And if from [the time] when his animal was stolen he made his <i>nazir</i> vow, he is not a <i>nazir</i>. And this is the mistake that Nachum the Median made when the <i>nezirim</i> came up [to Israel] from exile and found the Temple destroyed. Nachum the Median said to them, "If you had known that the Temple was destroyed, would you have made <i>nazir</i> vows?" They said to him, "No," and he permitted them (he annulled their vows). And when the matter came to the sages, they said to him, "Anyone who made a <i>nazir</i> vow while the Temple was not destroyed is a <i>nazir</i>. And from [the time] when the Temple was destroyed, he is not a <i>nazir</i>."
  Some were walking on the road and someone was coming opposite them. One of them said, "Behold I am <i>nazir</i> if that is so and so." And one said, "Behold I am a <i>nazir</i> if that is not so and so." [Another said,] "Behold I am a <i>nazir</i> if one of you is a <i>nazir</i>." [Another said,] "[Behold I am a <i>nazir</i>] if neither of you is a <i>nazir</i>." [Another said,] "[Behold I am a <i>nazir</i>] if two of you are <i>nezirim</i>." [Another said,] "[Behold I am a <i>nazir</i>] if all of you are <i>nezirim</i>." Beit Shammai says: "They are all <i>nezirim</i>." Beit Hillel says: "None is a <i>nazir</i> except for the one whose words are not upheld." Rabbi Tarfon says: "None of them is a <i>nazir</i>."
  If one withdrew behind, he is not a <i>nazir</i>. Rabbi Shimon says: "He should say, 'If it was like my words, behold I am an obligatory <i>nazir</i>. And if not, behold I am a voluntary <i>nazir</i>.'"
  [If] one saw a <i>koi </i> [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals] and said, "Behold, I am a <i>nazir</i> if that is a wild animal," [and one says,] "Behold, I am a <i>nazir</i> if that is not a wild animal," [and another says,] "Behold, I am a <i>nazir</i> if that is a domesticated animal," [and another says,] "Behold, I am a <i>nazir</i> if that is not a domesticated animal," [and another says,] "Behold, I am a <i>nazir</i> if that is  a wild and domesticated animal," [and another says,] "Behold, I am a <i>nazir</i> if that is neither a wild nor a domesticated animal," [and another says,] "Behold, I am a <i>nazir</i> if one of you is a <i>nazir</i>," [and another says,] "Behold, I am a <i>nazir</i> if none of you is a <i>nazir</i>," [and another says,] "Behold, I am a <i>nazir</i> if all of you are <i>nezirim</i>." Behold, they are all <i>nezirim</i>.
  
  
  
  Three categories are prohibited for a <i>nazir</i>: impurity, shaving, and grape products. And all grape products combine with one another [to create large enough amount for obligation]. And he is only culpable for eating grapes [totaling] an olive's volume . The original teaching was when he drinks a <i>revi'it</i> (a specific unit of volume) of wine. Rabbi Akiva says: "Even if he soaked his bread in wine and there is  enough to add up to an olive's volume, he is culpable."
  He is liable for wine on its own, for the grapes on their own, for the <i>chartsanim</i>  on their own, and for the <i>zagim</i>  on their own. Rabbi Elazar son of Azaria says: "He is not liable until he has eaten two <i>chartsanim</i> and their <i>zagim</i>." What are "<i>chartsanim</i>" and "<i>zagim</i>"? "The "<i>chartsanim</i>" are on the outsides, and the "<i>zagim</i>" are on the insides," in the words of Rabbi Yehuda. Rabbi Yose says: "So that you do not err, like an animal's bell (<i>zog</i>), the outer part is the bell and the inner part is the clapper."
  A basic <i>nazir</i> [vow] is [for] thirty days. If he shaved or bandits shaved him it voids the thirty days. A <i>nazir</i> who shaved, whether with scissors, with a razor, or if he trimmed at all, is liable. A <i>nazir</i> can rub and trim but not comb. Rabbi Yishmael says: "He should not rub with earth, since it tears out the hair."
  A <i>nazir</i> who drank wine all day long is only liable once. [If] they said to him, "Don't drink," "Don't drink," and he drinks, he is liable for each and every one. If he shaved all day, he is only liable once. [If] they said to him, "Don't shave," "Don't shave," and he shaves, he is liable for each and every one. If he became impure through dead bodies all day long, he is only liable once. [If] they said to him, "Don't become impure," "Don't become impure," and he became impure, he is liable for each and every one.
  Three categories are prohibited for a <i>nazir</i>: impurity, shaving, and grape products. The stringency with impurity and shaving over grape products is that impurity and shaving void [his vow] and grape products do not void. The stringency with grape products over impurity and shaving is that grape products are not permitted by implication (there are no cases which allow permission to violate the restriction because of other Torah commandments), while impurity and shaving are permitted by implication: in shaving for a commandment and for an unclaimed dead body. The stringency with impurity over shaving is that impurity voids all [of his vow] and one is obligated for a sacrifice on its account, and shaving only voids thirty days [of his vow], and one is not obligated for a sacrifice on its account. 
  How does shaving for impurity [work]? "He would be sprinkled on the third and the seventh [days], he would shave on the seventh, and bring his sacrifice on the eighth. If he shaved on the eighth, he would bring his sacrifice on that day," according to the words of Rabbi Akiva. Rabbi Tarfon said to him: "What is the difference between this and a case of leprosy?" He said to him: "This one's purity is dependent on his days, [while] the leper's purity is dependent on his shaving, and he does not bring a sacrifice until the sun sets."
  How does shaving for purity [work]? "He would bring three animals: a sin-offering, a burnt-offering, and a peace-offering. Then he slaughters the peace-offering and shaves after it," according to the words of Rabbi Yehuda. Rabbi Elazar says: "He would only shave after the sin-offering, as the sin-offering comes first in every instance." If he shaved after one of the three, he fulfilled his obligation.
  Rabban Shimon the son of Gamliel said: "[If] he brought three animals and did not specify [which animal was for which sacrifice], the one fit for a sin-offering should be offered as a sin-offering; [fit] for a burnt-offering [should be] offered as a burnt-offering; [fit] for a peace-offering [should be] offered as a peace-offering. He would take hair from his head and throw it under the cauldron. If he shaved in the province he would throw it under the cauldron." To what case do these words refer? For shaving for purity. But for shaving for impurity, he would not throw under the pot. Rabbi Meir says: "Everyone throws under the pot except for the impure one who is in the province."
  He would boil the peace-offering or stew it. The priest would take the boiled leg from the ram, and one unleavened loaf from the basket, and an unleavened biscuit, and put them in the <i>nazir</i>'s hands and wave them. Afterward, the <i>nazir</i> is allowed to drink wine and become impure through contact with the dead. Rabbi Shimon says: "Once one [drop] from the blood has been sprayed on him, the <i>nazir</i> is allowed to drink wine and become impure through contact with the dead."
  [If] he shaved after the offering and it was found to be invalid, his shaving is invalid, and his offerings were ineffective for him. [If] he shaved after the sin-offering that was not [offered] for its own sake and afterward he offered his sacrifices for their own sake, his shaving is invalid, and his sacrifices were ineffective for him. [If] he shaved after the burnt-offering or the peace-offering that were not offered for their own sake, and afterward he brought his sacrifices for their own sake, that sacrifice was ineffective for him, but the rest of his sacrifices were effective for him. [If] he shaved after all three and one of them was found to be valid, his shaving is valid, and he should bring the rest of the offerings.
  One who had one [drop] of the blood sprayed on him and became impure, Rabbi Eleizer says: "It invalidates all." The sages say: "He shall bring the rest of his offerings and be purified." They said to him: "It once happened to Miriam the Palmyrean that one [drop] of blood was sprayed on her, and they came and said to her that her daughter was in danger. She went and found that she was dead. Then the sages said, 'She shall bring the rest of her offerings and be purified.'"
  
  
  
  A High Priest and a <i>nazir</i> may not become impure for their relatives, but may for an abandoned dead body. [If] they were walking on the road and found an abandoned dead body, Rabbi Eliezer says: "A High Priest shall become impure but the <i>nazir</i> shall not become impure." The Sages say: "The <i>nazir</i> shall become impure and the High Priest shall not become impure." Rabbi Eliezer said to them: "A High Priest shall become impure, as he does not bring a sacrifice for his impurity. And the <i>nazir</i> shall not become impure, as he brings a sacrifice for his impurity." They said to him: "The <i>nazir</i> shall become impure, for his holiness is not eternal holiness. And a High Priest shall not become impure, for his holiness is eternal holiness."
  For these impurities a <i>nazir</i> shaves: for the corpse; for an olive's volume from the dead; for an olive's volume of a decaying corpse; for a spoonful of rotted corpse; for the spine, for the skull, and for a limb from a corpse; for a limb from a living [person] that has flesh on it in the proper amount; for half a <i>kav</i> [a specific unit of volume] of bones; for half a <i>log</i> [a specific unit of volume] of blood; for touching them, carrying them, or being tented with them. And  for a bone the size of a barley corn, for touching it or carrying it. For these the <i>nazir</i> shaves, and is sprinkled on the third and seventh [days], and invalidates the preceding [period]. And he does not start to count [again] until he is purified and brings his sacrifices.
  But overhanging branches, protruding hedges or stones,  or <i>beit haperas</i> [a field in which a grave has been lost or plowed over. Due to the doubt as to whether bones were scattered, the field renders those who touch it impure by rabbinic decree, and there are methods to check the field and cross without becoming impure], land of the [other] nations, the top stone of a coffin, the coffin frame, or a <i>revi'it</i> [a specific volume] of blood, or a tent, or a quarter [<i>kav</i>] of bones, or tools touching a corpse, or his days of counting [cleanliness after purification from leprosy], or his days of surety [as a leper]; a <i>nazir</i> does not shave on account of any of these things. He is sprinkled [with blood] on the third and seventh [days], but they do not invalidate [the days] that came before, and he starts and counts [again] immediately, and has no [need for a] sacrifice. Truly, the days of a <i>zav</i> [a male who has certain types of atypical genital discharges, which render him impure] and a <i>zavah</i> [a female who has certain types of atypical genital discharges, distinct from her menses, which render her impure] and the days of quarantine of a leper are counted for him.
  Rabbi Eliezer said in the name of Rabbi Yehoshua: "Any impurity from a corpse for which a <i>nazir</i> shaves, one is liable for it [if] one enters the Temple. And any impurity from a corpse for which a <i>nazir</i> does not shave, one is not liable for it [if] one enters the Temple." Rabbi Meir said: "This should not be less stringent than [the impurity caused by] a <i>sheretz</i> [creeping animal]." Rabbi Akiva said: "I have disputed before Rabbi Eliezer, 'Just as a bone [the size] of a barley corn does not defile a person under a tent and a <i>nazir</i> shaves for touching it or carrying it, for a <i>revi'it</i> of blood which does defile a man under a tent - should it not also be the rule that a <i>nazir</i> shaves for touching it or carrying it?' He replied to me, 'What is this, Akiva? We are not ruling here through <i>kal vachomer</i> [<i>a fortiori</i> reasoning].' When I came and lectured about these matters before Rabbi Yehoshua, he said to me, 'You have spoken well, but thus have they [the Sages] said is the law.'"
  
  
  
  There are two <i>nezirim</i> (a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity), where another said to them, "I saw one of you become impure and I do not know which of you," They [both] shave and bring an offering for impurity and an offering for purity and [one] says, "If I am the impure one, the offering for impurity is mine and the offering for purity is yours. But if I am the pure one, the offering for purity is mine, and the offering of impurity is yours"' Then they count thirty days, and bring an offering for purity, and [one] says, "If I am the impure one, the offering of impurity is mine, and the offering for purity is yours, and this is the offering of my purity. And if I am the pure one, the offering of purity is mine, and the offering of impurity is yours, and this is the offering of your purity." If one of them died, Rabbi Yehoshua said: "[The other one] seeks one from the market who will vow as a <i>nazir</i> in place of him [the dead one], and he [the living one] says, 'If I was impure, behold you are immediately a <i>nazir</i>. But if I was pure, behold you are a <i>nazir</i> after thirty days.' Then they count thirty days, and then bring an offering for purity and an offering for impurity, and [one] says: 'If I am the impure one, the offering for impurity is mine, and the offering for purity is yours. And if I am the pure one, the offering for purity is mine, and the offering for impurity is [offered] with uncertainty.' Then they count thirty days and bring an offering for purity and [one] says, 'If I am the impure one, the offering for impurity is mine and the offering for purity is yours, and this is my offering for purity. But if I am the pure one, the offering for purity is mine, and the offering for impurity is [offered] in uncertainty, and this is the offering of your impurity.'" Ben Zoma said to him: "And who will listen to him in that he will vow to become a <i>nazir</i> in place of him [the dead one]? Rather, he brings a sin-offering of a bird and a burnt-offering of an animal, and says, 'If I was impure, the sin-offering is for my obligation and the burnt-offering is a donation. If I was pure, the burnt-offering is for my obligation and the sin offering is [offered] with uncertainty.' Then he counts thirty days and brings an offering of purity, and says, 'If I was impure, the initial burnt-offering was a donation and this is an obligation. If I was pure, the initial burnt-offering was an obligation, this is a donation, and this is the rest of my offering." Said Rabbi Yehoshua: "It would turn out that this one brings his offerings in parts." But the Sages agreed with Ben Zoma.
  A <i>nazir</i> who is impure with uncertainty and a decided [leper] with uncertainty [may] eat from  <i>kodashim</i> (sacrifices which may only be eaten in a pure state) after sixty days and may drink wine and can become impure through corpses after one hundred and twenty days; for shaving due the <i>nega</i> (diseased patch on the skin) overrides the shaving of <i>nazir</i> [only] at the time when it is certain. But when it is uncertain, it does not override.
  
  
  
  Non-Jews do not have a <i>nazir</i> (a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity) vow. Women and slaves do have a <i>nazir</i> vow. A stringency with women over slaves is that one may force his slave [to violate his vow], but one may not force his wife. A stringency with slaves over women is that one may annul his wife's vows, but may not annul his slave's vows. [If] he annuls for his wife, it is annulled forever. [If] he annuls for his slave, [if the slave] goes free, he completes his <i>nazir</i> vow. [If] he ran away from before him, Rabbi Meir says, "He may not drink [wine]," but Rabbi Yose says, "He may drink."
  A <i>nazir</i> who [already] shaved and it becomes known to him that he is impure, if it was a known impurity, [his term] is void. But if it was impurity of the depths (hidden) it is not void. If it was before he shaved, in either case it would be void. How [does this work]? If he went down to immerse in a cave and a corpse was found floating at the entrance of the cave, he is impure. [If] it was found sunken on the bottom of the cave, if he went down to cool off, he is pure. [If he went down] to purify from the impurity from a corpse is impure. For one already held in a state of impurity [remains] impure, and one held in a state of purity [remains] pure, for this matter has a leg on which to stand upon (there is support behind the logic).
  One who initially finds [one] corpse buried normally, he [may] move it and its surrounding dirt. [If] he found two, he [may] move them along with their surrounding dirt. [If] he found three: if there are four to eight cubits from one to the next, this is a graveyard. He checks from it twenty cubits outward. [If] he found one [corpse] twenty cubits away, he checks from this one twenty cubits outward. This matter has a leg on which to stand, even though, had he found this one first, he [could] move it and its surrounding dirt. 
  Initially, any doubt about <i>negaim</i> (diseased patches on skin, clothes, or houses that create impurity) is [ruled as] pure as long as it has not been declared impure. Once it is declared impure, doubts about it are [ruled as] impure. We investigate a <i>zav</i> (a male who has certain types of atypical genital discharges, which render him impure) about seven categories before he is declared as having discharge: about food, drink, lifting, jumping, sickness, visual stimuli, and thoughts. From the time he is declared as having discharge, we do not investigate him. His accidental [discharges], doubtful [discharges], and seminal discharges are [considered] impure because the matter has a leg on which to stand.  One who hits his fellow and they estimate that he will die, and then he improves from what was: If after that it degrades and he dies, he [the one who struck] is liable. Rabbi Nechemia says, "He is exempt because the matter has a leg on which to stand".
  "Shmuel was a <i>nazir</i>," according to the words of Rabbi Nehorai, "As it says, 'And a <i>moreh</i> (meaning "razor") will not come upon his head.' (1 Samuel 1:11)  It says about Shimshon , "And a <i>moreh</i>," (Judges 13:5) and it says about Shmuel, "And a <i>moreh</i>" (1 Samuel 1:11). Just like <i>moreh</i> is said in regards to Shimshon - a <i>nazir</i> - so too <i>moreh</i> which is said in regards to Shmuel [means he was a] <i>nazir</i>." Rabbi Yose said, "But is it not [the case that]  <i>moreh</i> (meaning "fear") only applies to [being] of humans?" Rabbi Nehorai responded to him, "But is it not already said, 'Then Shmuel said 'How can I go? Shaul will hear and kill me.' Therefore, he did have <i>moreh</i> of humans on him."