הלכות נזירות

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. 11:1-3, after the signs of tzara'at have disappeared from a person's flesh, he must undergo a twofold purification process that involves shaving his hair on the first and seventh days. Neither of these shavings can be considered as the same shaving as the one performed by a nazirite. The rationale is that the first shaving of the purification from tzara'at is for a different purpose than the shaving performed by a nazirite. For the intent of the shaving of a nazirite is to remove hair, while the intent of the first shaving performed by a person afflicted with tzara'at is to allow hair to grow (Nazir 60b, Radbaz). Similarly, the second shaving associated with tzara'at is not analogous to the shaving associated with the nazirite vow, for the shaving of a metzora is performed before the sprinkling of the blood and the shaving of a nazirite afterwards.
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. 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. [And] when there is [a conflict between] a positive commandment and a negative commandment... the positive commandment supercedes the negative commandment." There is also a positive commandment for a nazirite to grow his hair long and a negative commandment does not override a negative commandment and a positive commandment. Nevertheless, when a nazirite contracts tzara'at, that there is no positive commandment involved in growing his hair. Since it is possible that this is not the situation prevailing in this instance, he should not shave (Radbaz). 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, (Hilchot Parah Adumah 11:1). 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. and will have had the ashes of the Red Heifer sprinkled upon him to purify him from the impurity associated with contact with a human corpse. [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., Chapter 11, where this purification process is described in detail. 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. takes issue with the Ra'avad's statements. [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. are not included as part of the fulfillment of his nazirite vow. [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. in which instance, he would not be permitted to shave his hair within the time of his nazirite vow. 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., the holiness associated with his hair is nullified. Even with regard to the last shaving, his hair is not definitely forbidden, because it is possible that he already fulfilled his obligations with the first shavings (Radbaz).

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? is the following:
a) because of tzara'at: on the eighth day of the purification process, he must bring a guilt offering, a sin offering, and a burnt offering;
b) because he became impure, he must bring a sin offering, a guilt offering, and a burnt offering; and
c) upon completion of his nazirite vow in purity, he brings a burnt offering, a peace offering, and a sin offering. 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. 5:10; Hilchot Shegagot 10:13.
A wealthy metzora must bring a ewe as a sin offering, while a poor one may bring two sets of doves or turtledoves. If the rich man retains possession of his property, he will not be able to bring a sin offering, because an animal can never be brought as a sin offering because of doubt (Radbaz). 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. 19:10. For the fourth shaving, he brings the sacrifices required of a nazirite [who completes his vow in] purity, as we explained., for they were not sacrifices brought within the Temple.

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., this is for the sake of purification from that affliction. And if I was neither ritually impure nor had contracted tzara'at, this is a freewill offering."
For the third shaving, he should stipulate: "If I was both ritually impure and afflicted by tzara'at, the second sacrifice was to be purified from tzara'at and this is to emerge from the ritual impurity stemming from a corpse. If I had been afflicted by tzara'at, but not ritually impure, this is to complete the obligation of my nazirite vow. If I had not been afflicted by tzara'at, this is a freewill offering."

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. in which instance, those shavings were necessary to purify him (Kessef Mishneh).
"If I was definitely [afflicted with tzara'at], the first [burnt offering] was the one that I was obligated to bring as a metzora. should not bring his sacrifice until after the second shaving. For this reason, the Ra'avad protests the Rambam's statements. Nevertheless, as stated with regard to a related issue in Hilchot Ma'aseh HaKorbanot 18:9, a distinction can be made between a burnt offering and a sin offering, for the sin offering is the fundamental catalyst for atonement and the burnt offering is merely a present (Kessef Mishneh; Lechem Mishneh). This is the one that I was obligated to bring for my nazirite vow. And the two [brought] in between are freewill offerings.. The other burnt offering is also a freewill offering, because the shaving is required lest he was also impure because of contact with a corpse. Nevertheless, the burnt offering required for such a shaving is not a lamb, but rather a dove or a turtle dove.
"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. The other burnt offering is also a freewill offering, because the shaving is required lest he was also impure because of contact with a corpse. Nevertheless, the burnt offering required for such a shaving is not a lamb, but rather a dove or a turtle dove. 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. 1:5 with regard to a metzora. The Ra'avad differs with the Rambam and maintains that the guilt offering is also an absolute requirement for the purification of a nazirite. The Radbaz and the Kessef Mishneh support the Rambam's ruling. 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. is brought in association with the second shaving, not the first. The Merkevet HaMishneh states the intent is that the sacrifice is brought because of the question of impurity stemming from contact with a human corpse. It should not be eaten because it was brought because of a doubt. or not. 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.. The other burnt offering is also a freewill offering, because the shaving is required lest he was also impure because of contact with a corpse. Nevertheless, the burnt offering required for such a shaving is not a lamb, but rather a dove or a turtle dove.
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. 12:5). 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, 11:4. 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,, seemingly he may perform the shaving immediately. Since he is definitely afflicted with tzara'at, there is no prohibition against his shaving during the term of his nazirite vow. he should have [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days. 2:12). The fact that he is still ritually impure because of tzara'at does not prevent him from purifying himself from the impurity associated with contact with a corpse (Hilchot Parah Adumah 11:3). 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, the shaving does not supercede his nazirite vow and thus he must wait until the observance of his nazirite vow is concluded. 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. based on authoritative manuscripts. 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 God in a holy manner, this is delightful and praiseworthy. Halachot 24 and 25 of that chapter focus on the negative dimension of taking vows that involve prohibitions, but Halachah 23 explains that there are situations, i.e., when one feels challenged by his material desires, when taking such vows are praiseworthy. See the incident from Nedarim 9b quoted in the notes to that halachah. and concerning this, [Numbers 6:7-8] states: "The diadem of his God is upon his head... He is holy unto God." 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."