הלכות נזירות

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, 3:1 where the Rambam quotes Ta'anit 11a that states that a nazirite is required to bring a sin offering, because he abstained from drinking wine and elaborates on the negative aspects of an ascetic existence. 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 is equivalent to the size of 43.2 eggs. In modern measure, the size of an egg is 57.6 cc according to Shiurei Torah, and 99.5 cc according to Chazon Ish. of fine flour. He should bake twenty loaves from them: ten loaves of matzah 9:21). and ten loaves of matzah wafers.:23). 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., offering and that term can also be applied to the sin offering, putting the hair under the sin offering is acceptable (Nazir 45b).

Where does he shave his hair? In the Women's Courtyard, 5:7-9. 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, as "Temple," for that is the most apparent meaning and most authorities understand it being used in this context. The Radbaz, however, notes that in certain contexts (see the Rambam's Commentary to the Mishnah, Rosh HaShanah 4:1), the Rambam interprets the term mikdash as referring to the city of Jerusalem as a whole. And in his commentary to Ma'aser Sheni 3:4, he states that the term medinah (the term used in this halachah) refers to cities outside Jerusalem. 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, "entrance," and patuach, "open," share the same root. Seemingly, the gate to the Temple building must also be open. See Hilchot Ma'aseh HaKorbanot 5:5. 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 9:9, where the Rambam writes that (because it is a peace offering) he must also wave the ram's breast and thigh and the inner portions of the animal that were offered on the altar. or female nazirite and waves them. 5:5). 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. explains that on any day, until sunset, he is given the option of bringing his hair to the Chamber of the Nazirites and burning it there. From the evening onward, that option is no longer viable. Hence until he either burns his hair there or the evening arrives, he is not able to drink wine. 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, (positive commandment 93) and Sefer HaChinuch (mitzvah 377) include this commandment among the 613 mitzvot of the Torah. The mitzvah includes both the shaving performed after the conclusion of the nazirite vow in purity and that performed after a nazirite emerges from impurity. even if an extensive time has past [since the completion of his nazirite vow].
When a nazirite shaves without using a razor 40a deducts that a razor should be used in the shaving process. 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, who explain that the Rambam shares the approach of Tosafot with regard to the interpretation of Nazir 42a. 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, 15:1). 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,). Accordingly, the nazirite is considered as having shaved his head before he was allowed to. his shaving is also unacceptable and his sacrifices are not of consequence for him.

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],. The Merkevet HaMishneh quotes the Orach Mishor who suggests amending the text so that it reads "they require presents" - i.e., the breast and the thigh that are given to a priest in connection with a voluntarily peace offering - "but not the foreleg" - which is given to the priest in connection with a Nazirite's peace offering. nor is the foreleg [given to the priest].

These three animals and the bread that accompanies them all must come from ordinary property or the second tithe. as is true with regard to other vows to sanctify offerings, as will be explained in the appropriate place. 16:15. The rationale is that since he is obligated to bring these offerings, they must be brought from resources that belong to him entirely (Radbaz).

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. 20a). From this, Tosafot concludes that if he reverses the order of the clauses, saying: "On the condition that when I perform the shaving, I will be able to bring my sacrifices using [money exchanged for] the second tithe, I will become a nazirite," he may bring his sacrifices from such 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. 30a). 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.).
This approach is, however, still somewhat problematic, because a sin offering may not be brought as a voluntary offering. Therefore, the Lechem Mishneh (in his gloss to the conclusion of Chapter 10) states that he should bring only a sin offering of a fowl which is brought when there is a doubt (see Chapter 10, Halachah 8, and notes). And the Lechem Mishneh continues, he need not bring a burnt offering and a peace offering at all. They are not of fundamental importance and the offerings he brought originally are sufficient for him.

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. justify it, based on the interpretation of Nazir 12b.

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.