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Today's Daf Yomi

October 6, 2015 | 讻状讙 讘转砖专讬 转砖注状讜

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the Refuah Shlemah of Naama bat Yael Esther.

Nazir 45

Study Guide Nazir45


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诪讻讚讬 砖注专讬 谞讬拽谞讜专 讛讬讻讗 拽讬讬诪讬谉 讘砖注专讬 诇讜讬讬讛

Abaye continues: Now consider the Gate of Nicanor, where all those lacking atonement stand to bring their offerings; where is it located? In the gates of the Levites. Three camps are detailed in the verses, each having its own restrictions as to who may or may not enter them (see Numbers, chapter 5). The verses speak of the camps of the Jewish people in the wilderness, and the Sages taught that the statuses of certain areas of Jerusalem corresponded to those camps. The camps in the wilderness were the Israelite camp, the Levite camp, and the camp of the Divine Presence. They correspond to Jerusalem, the Temple Mount, and the Temple itself. The Gate of Nicanor had the status of the Levite camp.

讜讛转谞讬讗 讟诪讗 诪转 诪讜转专 诇讬讻谞住 讘诪讞谞讛 诇讜讬讬讛 讜诇讗 讟诪讗 诪转 讘诇讘讚 讗诇讗 讗驻讬诇讜 诪转 注爪诪讜 砖谞讗诪专 讜讬拽讞 诪砖讛 讗转 注爪诪讜转 讬讜住祝 注诪讜 诪讗讬 注诪讜 注诪讜 讘诪讞讬爪转讜 注诪讜 讘诪讞谞讛 诇讜讬讬讛

Abaye continues: But isn鈥檛 it taught in a baraita (Tosefta, Kelim 1:8) that one who is impure due to contact with a corpse is permitted to enter the Levite camp; and not only one impure from a corpse, but even a corpse itself may be brought inside the Levite camp, as it is stated: 鈥淎nd Moses took the bones of Joseph with him鈥 (Exodus 13:19). The baraita explains: What is the meaning of 鈥渨ith him鈥? The phrase 鈥渨ith him鈥 indicates that Joseph鈥檚 bones were taken within Moses鈥檚 boundary, with him in the Levite camp. This demonstrates that even a corpse may be brought into the Levite camp. If so, certainly a nazirite who was impure from contact with a corpse and who has been sprinkled and immersed may enter there. Consequently, the halakha that a nazirite must wait until the eighth day to sacrifice his offerings cannot be due to a prohibition against entering the Gate of Nicanor. One can similarly infer that the halakha that a zav who has immersed may not bring his offerings before the eighth day is not because he is prohibited from entering the Gate of Nicanor.

讗诇讗 (讗诪专 讗讘讬讬) 讟讘讜诇 讬讜诐 砖诇 讝讘 讻讝讘 讚诪讬 讜讗驻讬诇讜 讛讻讬 讻讬讜谉 讚诪讞讜住专 讻驻专讛 诇讗 注讬讬诇

Rather, Abaye says: The baraita should be understood slightly differently than suggested by the assembly of Rav Natan bar Hoshaya: One who immersed himself that day to release himself from the status of a zav, i.e., a full-fledged zav, who experienced three emissions, not merely two, is considered like a zav with regard to the prohibition against entering the Levite camp. But the reason for this prohibition is not that a zav who immersed himself that day may not enter the Levite camp. Rather, granted that he is permitted to enter the Levite camp in terms of his impurity, even so, since he is lacking atonement, as he has yet to sacrifice his offerings, he may not enter the Levite camp.

讜讗讬 讘诪讞谞讛 诇讜讬讬讛 拽讗讬 讗诪讗讬 拽讗 拽专讬 诇讬讛 讗讛诇 诪讜注讚 诇诪讬诪专讗 诪讛 讛转诐 诪讞讜住专 讻驻专讛 诇讗 注讬讬诇 讗祝 诇诪讞谞讛 诇讜讬讬讛 谞诪讬 诪讞讜住专 讻驻专讛 诇讗 注讬讬诇

Abaye elaborates: The reason he may not enter is that the Torah states with regard to a zav: 鈥淎nd he shall come before the Lord to the entrance of the Tent of Meeting鈥 (Leviticus 15:14), and if he is standing in the Levite camp, at the Gate of Nicanor, when he brings his offerings, why does the Torah call it 鈥渢he Tent of Meeting鈥? Rather, this verse must be coming to say: Just as there, with regard to the Tent of Meeting itself, i.e., the camp of the Divine Presence, one who is lacking atonement may not enter there, so too, with regard to the Levite camp as well, one who is lacking atonement may not enter there.

讜讛转诐 诪谞诇谉 讚转谞讬讗 讟诪讗 讬讛讬讛 诇专讘讜转 讟讘讜诇 讬讜诐 注讜讚 讟讜诪讗转讜 讘讜 诇专讘讜转 诪讞讜住专 讻驻专讛

The Gemara asks: And from where do we derive that one who lacks atonement may not enter there, i.e., the camp of the Divine Presence? The Gemara answers: As it is taught in a baraita: The Torah states with regard to the prohibition against an impure person entering the Tabernacle: 鈥淗e shall be impure; his impurity is yet upon him鈥 (Numbers 19:13). The phrase 鈥渉e shall be impure鈥 serves to include one who immersed himself that day in the prohibition against entering the Temple. 鈥淗is impurity is yet upon him鈥 serves to include one who lacks atonement, who is prohibited from entering the camp of the Divine Presence until he has sacrificed his offerings of purity.

诪转谞讬壮 转讙诇讞转 讛讟讛专讛 讻讬爪讚 讛讬讛 诪讘讬讗 砖诇砖 讘讛诪讜转 讞讟讗转 注讜诇讛 讜砖诇诪讬诐 讜砖讜讞讟 讗转 讛砖诇诪讬诐 讜诪讙诇讞 注诇讬讛诐 讚讘专讬 专讘讬 讬讛讜讚讛 专讘讬 讗诇注讝专 讗讜诪专 诇讗 讛讬讛 诪讙诇讞 讗诇讗 注诇 讛讞讟讗转 砖讛讞讟讗转 拽讜讚诪转 讘讻诇 诪拽讜诐 讜讗诐 讙诇讞 注诇 讗讞转 诪砖诇砖转谉 讬爪讗

MISHNA: With regard to a nazirite鈥檚 shaving of purity after the completion of his term of naziriteship, how is it performed? He would bring three animals: One for a sin-offering, one for a burnt-offering, and one for a peace-offering. And he slaughters the peace-offering and shaves his hair after he slaughters them. This is the statement of Rabbi Yehuda. Rabbi Elazar says: He would shave only after he slaughtered the sin-offering, as the sin-offering precedes the other offerings in all places, and therefore he sacrifices the sin-offering first. He shaves his hair after he slaughters this offering. And if he shaved after the sacrifice of any one of the three of them, he has fulfilled his obligation after the fact.

专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讛讘讬讗 砖诇砖 讘讛诪讜转 讜诇讗 驻讬专砖 讛专讗讜讬讛 诇讞讟讗转 转拽专讘 讞讟讗转 诇注讜诇讛 转拽专讘 注讜诇讛 诇砖诇诪讬诐 转拽专讘 砖诇诪讬诐

Rabban Shimon ben Gamliel says: If a nazirite brought three animals without specifying which of them was for which offering, the one that is fit for a sin-offering, i.e., a female sheep in its first year, is sacrificed as a sin-offering; that which is fit for a burnt-offering, a male sheep in its first year, is sacrificed as a burnt-offering; and that which is fit for a peace-offering, a ram, i.e., a male sheep over the age of one year, is sacrificed as a peace-offering.

讙诪壮 转谞讜 专讘谞谉 讜讙诇讞 讛谞讝讬专 驻转讞 讗讛诇 诪讜注讚 讜讙讜壮 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 砖谞讗诪专 讜砖讞讟讜 驻转讞 讗讛诇 诪讜注讚

GEMARA: The Gemara first addresses the opinion of Rabbi Yehuda, whose reasoning was not stated in the mishna. The Sages taught that when the Torah states: 鈥淎nd the nazirite shall shave his consecrated head at the entrance to the Tent of Meeting鈥 (Numbers 6:18), the verse is speaking of the peace-offering, as the phrase 鈥渢he entrance to the Tent of Meeting鈥 alludes to a peace-offering, as it is stated: 鈥淎nd if his offering is a sacrifice of peace-offering鈥and he shall slaughter it at the entrance to the Tent of Meeting鈥 (Leviticus 3:1鈥2).

讗转讛 讗讜诪专 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 讗讜 讗讬谞讜 讗诇讗 驻转讞 讗讛诇 诪讜注讚 诪诪砖 讗诪专转 讗诐 讻谉 讚专讱 讘讝讬讜谉 讛讜讗

Do you say the verse is speaking of the peace-offering, i.e., that the nazirite shaves after bringing his peace-offering? Or perhaps it is only teaching that he shaves at the actual entrance to the Tent of Meeting, at the gate to the Sanctuary, as indicated by a literal reading of the verse? You can say in response: If so, that is a degrading manner of service, to shave at the entrance to the Sanctuary.

专讘讬 讬讗砖讬讛 讗讜诪专 讗讬谞讜 爪专讬讱 讛专讬 讗诪专讛 转讜专讛 诇讗 转注诇讛 讘诪注诇讜转 注诇 诪讝讘讞讬 拽诇 讜讞讜诪专 诇讚专讱 讘讝讬讜谉

Rabbi Yoshiya says: This proof is not necessary, as the Torah states: 鈥淎nd you shall not ascend by steps to My altar, so that you should not reveal your nakedness upon it鈥 (Exodus 20:23). If the Torah is concerned about the disrespect to the altar presented by normal human behavior, then by an a fortiori inference the Torah prohibits acting in a degrading manner by shaving at the entrance to the Sanctuary.

[谞讗 讘诪讚专砖 讘驻专砖讛 谞砖讗 (讚祝 诪讗转讬诐 讗专讘注讬诐 讜砖谞讬诐) 讜讙诇讞 讛谞讝讬专 专讘讬 讬讗砖讬讛 讗讜诪专 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 讗讜 讗讬谞讜 讜讻讜壮 讗诐 讻讱 讗诪专讛 转讜专讛 诇讗 转注诇讛 讜讻讜壮 拽诇 讜讞讜诪专 诇讚讘专 砖诇讗 讬讙诇讞 驻转讞 讗讛诇 诪讜注讚 讗诇讗 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专]

A different version of this derivation is stated in the midrash to the Torah portion of Naso. The Torah states: 鈥淎nd the nazirite shall shave his consecrated head at the entrance to the Tent of Meeting, and shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering鈥 (Numbers 6:18). Rabbi Yoshiya says: The verse is speaking of the peace-offering. Or perhaps it is only teaching that he shaves at the actual entrance to the Tent of Meeting? If so, the Torah said: 鈥淎nd you shall not ascend by steps to My altar鈥 (Exodus 20:23). By an a fortiori inference with regard to this matter it is derived that he should not shave at the entrance to the Tent of Meeting. Rather, the verse is speaking of the peace-offering.

专讘讬 讬爪讞拽 讗讜诪专 讗讬谞讜 爪专讬讱 讛专讬 讛讜讗 讗讜诪专 讜诇拽讞 讗转 砖注专 专讗砖 谞讝专讜 讜谞转谉 注诇 讛讗砖 讜讙讜壮 诪讬 砖讗讬谞讜 诪讞讜住专 讗诇讗 诇拽讬讞讛 讜谞转讬谞讛 讬爪讗 讝讛 砖讛讜讗 诪讞讜住专 诇拽讬讞讛 讛讘讗讛 讜谞转讬谞讛

Rabbi Yitz岣k says: It is not necessary to cite an indirect proof that a nazirite may not shave at the entrance to the Sanctuary, as the verse states with regard to a nazirite: 鈥淎nd he shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering鈥 (Numbers 6:18). The verse is referring to one who has not yet performed only the stages of taking and placing his shaven hair under the pot of the peace-offering, which is outside the Sanctuary. These two stages are the only ones he lacks; he does not have to do any other action. That excludes this one, a nazirite who shaved at the entrance to the Sanctuary, as he has not yet performed three actions, taking, bringing the hair from one sanctified area to another, and placing his shaven hair under the pot of the peace-offering.

讗讬讻讗 讚讗诪专讬 专讘讬 讬爪讞拽 讗讜诪专 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 讗转讛 讗讜诪专 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 讗讜 讗讬谞讜 讗诇讗 驻转讞 讗讛诇 诪讜注讚 诪诪砖 转诇诪讜讚 诇讜诪专 讜诇拽讞 讗转 砖注专 专讗砖 谞讝专讜 诪拽讜诐 砖讛讬讛 诪讘砖诇 砖诐 讛讬讛 诪讙诇讞

Some say a different version of this statement. Rabbi Yitz岣k says: The verse is referring to the peace-offering. He clarifies his assertion: Do you say the verse is speaking of the peace-offering, or is it teaching only that he shaves at the actual entrance to the Tent of Meeting? The verse states: 鈥淎nd he shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering鈥 (Numbers 6:18). This indicates that in the same place where he would cook the peace-offering, outside the courtyard, there he would shave.

讗讘讗 讞谞谉 讗讜诪专 诪砖讜诐 专讘讬 讗诇讬注讝专 讜讙诇讞 讛谞讝讬专 驻转讞 讗讛诇 诪讜注讚 讻诇 讝诪谉 砖讗讬谉 驻转讞 讗讛诇 诪讜注讚 驻转讜讞 讗讬谞讜 诪讙诇讞

Abba 岣nan says in the name of Rabbi Eliezer that the verse 鈥淎nd the nazirite shall shave his consecrated head at the entrance to the Tent of Meeting鈥 (Numbers 6:18) is referring to the time rather than the place of his shaving, i.e., this verse teaches that as long as the entrance to the Tent of Meeting is not open, he may not shave. He may shave only during those hours when the entrance to the Sanctuary is open.

专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讜讙诇讞 讛谞讝讬专 驻转讞 讗讛诇 诪讜注讚 讜诇讗 谞讝讬专讛

Rabbi Shimon Shezuri says: The phrase 鈥淎nd the nazirite shall shave his consecrated head at the entrance to the Tent of Meeting鈥 does not refer to the place of his shaving. Rather, the masculine form of the word nazirite serves to emphasize that this applies to a male nazirite and not a female nazirite. A woman does not shave her head in the Sanctuary,

砖诪讗 讬转讙专讜 讘讛 驻专讞讬 讻讛讜谞讛 讗诪专 诇讜 诇讚讘专讬讱 住讜讟讛 转讜讻讬讞 讚讻转讬讘 讘讛 讜讛注诪讬讚讛 诇驻谞讬 讛壮 讜诇讗 讞讬讬砖讬谞谉 砖诪讗 讬转讙专讜 讘讛 驻专讞讬 讻讛讜谞讛

lest the young priests [pir岣i khehuna] present will become aroused by her when she uncovers her hair in their presence. One of the other Sages said to Rabbi Shimon Shezuri: According to your statement, the case of a sota will prove that this is not a concern, as it is written with regard to her: 鈥淎nd he shall set her before the Lord鈥 (Numbers 5:16), and yet we are not concerned that perhaps the young priests will become aroused by her when her hair is uncovered.

讗诪专 诇讛谉 讝讜 讻讜讞诇转 讜驻讜拽住转 讝讜 讗讬谞讛 讻讜讞诇转 讜驻讜拽住转

Rabbi Shimon Shezuri said to them: There is a difference between a female nazirite and a sota. This one, the nazirite, paints her eyes blue [ko岣let] and applies blush [fokeset] to her face, and therefore there is a concern that young priests might be aroused by her appearance. By contrast, that one, the sota, does not apply blue eye shadow and does not apply blush. Since a sota is not beautified, but is made to appear wretched and looks disheveled, there is no concern that she might arouse the men.

诪转谞讬壮 讛讬讛 谞讜讟诇 砖注专 专讗砖 谞讝专讜 讜诪砖诇讞 转讞转 讛讚讜讚 讜讗诐 讙讬诇讞 讘诪讚讬谞讛 诇讗 讛讬讛 诪砖诇讞 转讞转 讛讚讜讚 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘转讙诇讞转 讛讟讛专讛 讗讘诇 讘转讙诇讞转 讛讟讜诪讗讛 诇讗 讛讬讛 诪砖诇讞 转讞转 讛讚讜讚

MISHNA: After the nazirite shaved off his hair, he would take the hair of his consecrated head and throw it under the pot in which the peace-offering was cooked, where it would burn. And if the nazirite shaved in the rest of the country, i.e., outside the Temple, he would not throw the hair under the pot. In what case is this statement said? It is said with regard to the shaving of purity. However, with regard to the shaving of impurity, i.e., shaving that accompanied his guilt-offering and sin-offering of birds after his term of naziriteship was interrupted by impurity, he would not throw his hair under the pot in which his offerings were cooked, as the Torah stated this requirement only for a pure nazirite.

专讘讬 诪讗讬专 讗讜诪专 讛讻诇 诪砖诇讞讬谉 转讞转 讛讚讜讚 讞讜抓 诪谉 讛讟诪讗 砖讘诪讚讬谞讛 讘诇讘讚

Rabbi Meir says: Everyone throws his hair under the pot, including a pure nazirite who shaved outside the Temple and an impure nazirite, except for an impure nazirite who shaved in the rest of the country. In that case alone he refrains from throwing his hair to be burned beneath his offering.

讙诪壮 谞讜讟诇 砖注专 专讗砖 谞讝专讜 转谞讜 专讘谞谉 讜讗讞专 讻讱 谞讜讟诇 讗转 讛专讜讟讘 讜谞讜转谉 注诇 砖注专 专讗砖 谞讝专讜 讜诪砖诇讞 转讞转 讛讚讜讚 砖诇 砖诇诪讬诐 讜讗诐 砖讬诇讞 转讞转 讛讚讜讚 砖诇 讞讟讗转 讜讗砖诐 讬爪讗 讗砖诐 讘谞讝讬专 [讟讛讜专] 诪讬 讗讬讻讗 讗诪专 专讘讗 讛讻讬 拽讗诪专 讜讗诐 谞讝讬专 讟诪讗 诪砖诇讞 转讞转 讛讚讜讚 砖诇 讗砖诐 讬爪讗

GEMARA: The mishna states that he would take the hair of his consecrated head. The Sages taught: And afterward, after cooking the peace-offering, he takes the gravy [rotev] in which the offering had been cooked, places it on the shaven hair of his consecrated head, and throws the hair under the pot of his peace-offering. And if he threw his hair under the pot of the sin-offering or the guilt-offering, he has fulfilled his obligation after the fact. The Gemara expresses surprise at this statement: Is there a guilt-offering brought by a pure nazirite? Only an impure nazirite brings a guilt-offering. Rava said that this is what the tanna said, i.e., meant: And if an impure nazirite threw his hair under the pot of the guilt-offering, he has fulfilled his obligation.

诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讗 讗诪专 拽专讗 讗砖专 转讞转 讝讘讞 讛砖诇诪讬诐 诪讝讘讞讜 讬讛讗 转讞转讬讜

The Gemara asks: From where are these matters derived, that he must pour gravy from the offering over his hair? Rava said that as the verse states: 鈥淎nd he shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering鈥 (Numbers 6:18), this indicates that part of his sacrifice must be under the hair.

讜讗诐 砖讬诇讞 转讞转 讛讚讜讚 砖诇 讞讟讗转 讬爪讗 诪讗讬 讟注诪讗 讗诪专 拽专讗 讝讘讞 诇专讘讜转 讗转 讛讞讟讗转 讜讗砖诐 讜讛讗 讗驻讬拽转讬讛 诇讛讗讬 讝讘讞 诪专讜讟讘 讗诐 讻谉 诇讬诪讗 拽专讗 诪专讜讟讘 讛砖诇诪讬诐 诪讗讬 讝讘讞 砖诪注 诪讬谞讛 诇专讘讜转 讞讟讗转 讜讗砖诐

With regard to the statement of the baraita: And if he threw his hair under the pot of the sin-offering he has fulfilled his obligation, the Gemara asks: What is the reason for this? The Gemara answers that the verse states: 鈥淭he sacrifice of the peace-offering,鈥 when it could simply have stated: The peace-offering. This serves to include the sin-offering and the guilt-offering, which are also sacrifices. The Gemara asks: But you have already derived from this term 鈥渟acrifice鈥 that he must pour part of the gravy of the peace-offering over his hair. The Gemara answers: If so, let the verse say explicitly: From the gravy of the peace-offering. Why does it state: 鈥淪acrifice鈥? Learn from here that it serves to include the sin-offering and the guilt-offering.

讜讗讬诪讗 讻讜诇讛 诇讞讟讗转 讜讗砖诐 讛讜讗 讚讗转讗 讗诐 讻谉 诇讬诪讗 砖诇诪讬诐 讜讝讘讞 诪讗讬 讝讘讞 讛砖诇诪讬诐 砖诪注 诪讬谞讛 转专转讬

The Gemara questions this statement from a different perspective: And one can say that this verse comes entirely to teach about the sin-offering and guilt-offering, and it does not refer to the gravy at all. The Gemara answers: If so, let it state: Peace-offering and a sacrifice; for what reason does it write: 鈥淭he sacrifice of the peace-offering鈥? Conclude two conclusions from the verse.

转谞讜 专讘谞谉 讛讻诇 讛讬讜 诪砖诇讞讬谉 转讞转 讛讚讜讚 讞讜抓 诪讟诪讗 砖讙讬诇讞 讘诪讚讬谞讛 诪驻谞讬 砖砖注专讜 谞拽讘专 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讟讛讜专讬诐 讻讗谉 讜讻讗谉 讛讬讜 诪砖诇讞讬谉 讟诪讗讬诐 讻讗谉 讜讻讗谉 诇讗 讛讬讜 诪砖诇讞讬谉 讜讞讻诪讬诐 讗讜诪专讬诐 讛讻诇 诇讗 讛讬讜 诪砖诇讞讬谉 转讞转 讛讚讜讚 讞讜抓 诪谉 讟讛讜专 砖讘诪拽讚砖 诪驻谞讬 砖谞注砖讛 讻诪爪讜转讜

The Sages taught (Tosefta 4:6): All nazirites would throw their hair under the pot, except for an impure nazirite who shaved in the rest of the country, because that one鈥檚 hair is buried. This is the statement of Rabbi Meir. Rabbi Yehuda says: Pure nazirites, whether they are here or there, inside or outside the Temple, would throw their hair under the pot; impure nazirites, whether here or there, would not throw it. And the Rabbis say: None would throw their hair under the pot, except for a pure nazirite in the Temple, because only in that case is the mitzva performed properly, as commanded by the Torah.

诪转谞讬壮 讛讬讛 诪讘砖诇 讗转 讛砖诇诪讬诐 讗讜 砖讜诇拽谉 讛讻讛谉 谞讜讟诇 讗转 讛讝专讜注 讘砖诇讛 诪谉 讛讗讬诇 讜讞诇讛 诪爪讛 讗讞转 诪谉 讛住诇 讜专拽讬拽 诪爪讛 讗讞转 讜谞讜转谉 注诇 讻驻讬 讛谞讝讬专 讜诪谞讬驻谉 讜讗讞专 讻讱 讛讜转专 讛谞讝讬专 诇砖转讜转 讬讬谉 讜诇讛讟诪讗 诇诪转讬诐

MISHNA: The nazirite would cook the peace-offering or overcook it, i.e., cook it thoroughly. The priest takes the cooked foreleg from the ram, and one unleavened loaf from the basket, and one unleavened wafer, and places them on the palms of the nazirite and waves them, as described in the Torah (Numbers 6:19鈥20). And afterward the nazirite is permitted to drink wine and to contract ritual impurity imparted by a corpse.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the Refuah Shlemah of Naama bat Yael Esther.

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Nazir 45

The William Davidson Talmud | Powered by Sefaria

Nazir 45

诪讻讚讬 砖注专讬 谞讬拽谞讜专 讛讬讻讗 拽讬讬诪讬谉 讘砖注专讬 诇讜讬讬讛

Abaye continues: Now consider the Gate of Nicanor, where all those lacking atonement stand to bring their offerings; where is it located? In the gates of the Levites. Three camps are detailed in the verses, each having its own restrictions as to who may or may not enter them (see Numbers, chapter 5). The verses speak of the camps of the Jewish people in the wilderness, and the Sages taught that the statuses of certain areas of Jerusalem corresponded to those camps. The camps in the wilderness were the Israelite camp, the Levite camp, and the camp of the Divine Presence. They correspond to Jerusalem, the Temple Mount, and the Temple itself. The Gate of Nicanor had the status of the Levite camp.

讜讛转谞讬讗 讟诪讗 诪转 诪讜转专 诇讬讻谞住 讘诪讞谞讛 诇讜讬讬讛 讜诇讗 讟诪讗 诪转 讘诇讘讚 讗诇讗 讗驻讬诇讜 诪转 注爪诪讜 砖谞讗诪专 讜讬拽讞 诪砖讛 讗转 注爪诪讜转 讬讜住祝 注诪讜 诪讗讬 注诪讜 注诪讜 讘诪讞讬爪转讜 注诪讜 讘诪讞谞讛 诇讜讬讬讛

Abaye continues: But isn鈥檛 it taught in a baraita (Tosefta, Kelim 1:8) that one who is impure due to contact with a corpse is permitted to enter the Levite camp; and not only one impure from a corpse, but even a corpse itself may be brought inside the Levite camp, as it is stated: 鈥淎nd Moses took the bones of Joseph with him鈥 (Exodus 13:19). The baraita explains: What is the meaning of 鈥渨ith him鈥? The phrase 鈥渨ith him鈥 indicates that Joseph鈥檚 bones were taken within Moses鈥檚 boundary, with him in the Levite camp. This demonstrates that even a corpse may be brought into the Levite camp. If so, certainly a nazirite who was impure from contact with a corpse and who has been sprinkled and immersed may enter there. Consequently, the halakha that a nazirite must wait until the eighth day to sacrifice his offerings cannot be due to a prohibition against entering the Gate of Nicanor. One can similarly infer that the halakha that a zav who has immersed may not bring his offerings before the eighth day is not because he is prohibited from entering the Gate of Nicanor.

讗诇讗 (讗诪专 讗讘讬讬) 讟讘讜诇 讬讜诐 砖诇 讝讘 讻讝讘 讚诪讬 讜讗驻讬诇讜 讛讻讬 讻讬讜谉 讚诪讞讜住专 讻驻专讛 诇讗 注讬讬诇

Rather, Abaye says: The baraita should be understood slightly differently than suggested by the assembly of Rav Natan bar Hoshaya: One who immersed himself that day to release himself from the status of a zav, i.e., a full-fledged zav, who experienced three emissions, not merely two, is considered like a zav with regard to the prohibition against entering the Levite camp. But the reason for this prohibition is not that a zav who immersed himself that day may not enter the Levite camp. Rather, granted that he is permitted to enter the Levite camp in terms of his impurity, even so, since he is lacking atonement, as he has yet to sacrifice his offerings, he may not enter the Levite camp.

讜讗讬 讘诪讞谞讛 诇讜讬讬讛 拽讗讬 讗诪讗讬 拽讗 拽专讬 诇讬讛 讗讛诇 诪讜注讚 诇诪讬诪专讗 诪讛 讛转诐 诪讞讜住专 讻驻专讛 诇讗 注讬讬诇 讗祝 诇诪讞谞讛 诇讜讬讬讛 谞诪讬 诪讞讜住专 讻驻专讛 诇讗 注讬讬诇

Abaye elaborates: The reason he may not enter is that the Torah states with regard to a zav: 鈥淎nd he shall come before the Lord to the entrance of the Tent of Meeting鈥 (Leviticus 15:14), and if he is standing in the Levite camp, at the Gate of Nicanor, when he brings his offerings, why does the Torah call it 鈥渢he Tent of Meeting鈥? Rather, this verse must be coming to say: Just as there, with regard to the Tent of Meeting itself, i.e., the camp of the Divine Presence, one who is lacking atonement may not enter there, so too, with regard to the Levite camp as well, one who is lacking atonement may not enter there.

讜讛转诐 诪谞诇谉 讚转谞讬讗 讟诪讗 讬讛讬讛 诇专讘讜转 讟讘讜诇 讬讜诐 注讜讚 讟讜诪讗转讜 讘讜 诇专讘讜转 诪讞讜住专 讻驻专讛

The Gemara asks: And from where do we derive that one who lacks atonement may not enter there, i.e., the camp of the Divine Presence? The Gemara answers: As it is taught in a baraita: The Torah states with regard to the prohibition against an impure person entering the Tabernacle: 鈥淗e shall be impure; his impurity is yet upon him鈥 (Numbers 19:13). The phrase 鈥渉e shall be impure鈥 serves to include one who immersed himself that day in the prohibition against entering the Temple. 鈥淗is impurity is yet upon him鈥 serves to include one who lacks atonement, who is prohibited from entering the camp of the Divine Presence until he has sacrificed his offerings of purity.

诪转谞讬壮 转讙诇讞转 讛讟讛专讛 讻讬爪讚 讛讬讛 诪讘讬讗 砖诇砖 讘讛诪讜转 讞讟讗转 注讜诇讛 讜砖诇诪讬诐 讜砖讜讞讟 讗转 讛砖诇诪讬诐 讜诪讙诇讞 注诇讬讛诐 讚讘专讬 专讘讬 讬讛讜讚讛 专讘讬 讗诇注讝专 讗讜诪专 诇讗 讛讬讛 诪讙诇讞 讗诇讗 注诇 讛讞讟讗转 砖讛讞讟讗转 拽讜讚诪转 讘讻诇 诪拽讜诐 讜讗诐 讙诇讞 注诇 讗讞转 诪砖诇砖转谉 讬爪讗

MISHNA: With regard to a nazirite鈥檚 shaving of purity after the completion of his term of naziriteship, how is it performed? He would bring three animals: One for a sin-offering, one for a burnt-offering, and one for a peace-offering. And he slaughters the peace-offering and shaves his hair after he slaughters them. This is the statement of Rabbi Yehuda. Rabbi Elazar says: He would shave only after he slaughtered the sin-offering, as the sin-offering precedes the other offerings in all places, and therefore he sacrifices the sin-offering first. He shaves his hair after he slaughters this offering. And if he shaved after the sacrifice of any one of the three of them, he has fulfilled his obligation after the fact.

专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讛讘讬讗 砖诇砖 讘讛诪讜转 讜诇讗 驻讬专砖 讛专讗讜讬讛 诇讞讟讗转 转拽专讘 讞讟讗转 诇注讜诇讛 转拽专讘 注讜诇讛 诇砖诇诪讬诐 转拽专讘 砖诇诪讬诐

Rabban Shimon ben Gamliel says: If a nazirite brought three animals without specifying which of them was for which offering, the one that is fit for a sin-offering, i.e., a female sheep in its first year, is sacrificed as a sin-offering; that which is fit for a burnt-offering, a male sheep in its first year, is sacrificed as a burnt-offering; and that which is fit for a peace-offering, a ram, i.e., a male sheep over the age of one year, is sacrificed as a peace-offering.

讙诪壮 转谞讜 专讘谞谉 讜讙诇讞 讛谞讝讬专 驻转讞 讗讛诇 诪讜注讚 讜讙讜壮 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 砖谞讗诪专 讜砖讞讟讜 驻转讞 讗讛诇 诪讜注讚

GEMARA: The Gemara first addresses the opinion of Rabbi Yehuda, whose reasoning was not stated in the mishna. The Sages taught that when the Torah states: 鈥淎nd the nazirite shall shave his consecrated head at the entrance to the Tent of Meeting鈥 (Numbers 6:18), the verse is speaking of the peace-offering, as the phrase 鈥渢he entrance to the Tent of Meeting鈥 alludes to a peace-offering, as it is stated: 鈥淎nd if his offering is a sacrifice of peace-offering鈥and he shall slaughter it at the entrance to the Tent of Meeting鈥 (Leviticus 3:1鈥2).

讗转讛 讗讜诪专 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 讗讜 讗讬谞讜 讗诇讗 驻转讞 讗讛诇 诪讜注讚 诪诪砖 讗诪专转 讗诐 讻谉 讚专讱 讘讝讬讜谉 讛讜讗

Do you say the verse is speaking of the peace-offering, i.e., that the nazirite shaves after bringing his peace-offering? Or perhaps it is only teaching that he shaves at the actual entrance to the Tent of Meeting, at the gate to the Sanctuary, as indicated by a literal reading of the verse? You can say in response: If so, that is a degrading manner of service, to shave at the entrance to the Sanctuary.

专讘讬 讬讗砖讬讛 讗讜诪专 讗讬谞讜 爪专讬讱 讛专讬 讗诪专讛 转讜专讛 诇讗 转注诇讛 讘诪注诇讜转 注诇 诪讝讘讞讬 拽诇 讜讞讜诪专 诇讚专讱 讘讝讬讜谉

Rabbi Yoshiya says: This proof is not necessary, as the Torah states: 鈥淎nd you shall not ascend by steps to My altar, so that you should not reveal your nakedness upon it鈥 (Exodus 20:23). If the Torah is concerned about the disrespect to the altar presented by normal human behavior, then by an a fortiori inference the Torah prohibits acting in a degrading manner by shaving at the entrance to the Sanctuary.

[谞讗 讘诪讚专砖 讘驻专砖讛 谞砖讗 (讚祝 诪讗转讬诐 讗专讘注讬诐 讜砖谞讬诐) 讜讙诇讞 讛谞讝讬专 专讘讬 讬讗砖讬讛 讗讜诪专 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 讗讜 讗讬谞讜 讜讻讜壮 讗诐 讻讱 讗诪专讛 转讜专讛 诇讗 转注诇讛 讜讻讜壮 拽诇 讜讞讜诪专 诇讚讘专 砖诇讗 讬讙诇讞 驻转讞 讗讛诇 诪讜注讚 讗诇讗 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专]

A different version of this derivation is stated in the midrash to the Torah portion of Naso. The Torah states: 鈥淎nd the nazirite shall shave his consecrated head at the entrance to the Tent of Meeting, and shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering鈥 (Numbers 6:18). Rabbi Yoshiya says: The verse is speaking of the peace-offering. Or perhaps it is only teaching that he shaves at the actual entrance to the Tent of Meeting? If so, the Torah said: 鈥淎nd you shall not ascend by steps to My altar鈥 (Exodus 20:23). By an a fortiori inference with regard to this matter it is derived that he should not shave at the entrance to the Tent of Meeting. Rather, the verse is speaking of the peace-offering.

专讘讬 讬爪讞拽 讗讜诪专 讗讬谞讜 爪专讬讱 讛专讬 讛讜讗 讗讜诪专 讜诇拽讞 讗转 砖注专 专讗砖 谞讝专讜 讜谞转谉 注诇 讛讗砖 讜讙讜壮 诪讬 砖讗讬谞讜 诪讞讜住专 讗诇讗 诇拽讬讞讛 讜谞转讬谞讛 讬爪讗 讝讛 砖讛讜讗 诪讞讜住专 诇拽讬讞讛 讛讘讗讛 讜谞转讬谞讛

Rabbi Yitz岣k says: It is not necessary to cite an indirect proof that a nazirite may not shave at the entrance to the Sanctuary, as the verse states with regard to a nazirite: 鈥淎nd he shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering鈥 (Numbers 6:18). The verse is referring to one who has not yet performed only the stages of taking and placing his shaven hair under the pot of the peace-offering, which is outside the Sanctuary. These two stages are the only ones he lacks; he does not have to do any other action. That excludes this one, a nazirite who shaved at the entrance to the Sanctuary, as he has not yet performed three actions, taking, bringing the hair from one sanctified area to another, and placing his shaven hair under the pot of the peace-offering.

讗讬讻讗 讚讗诪专讬 专讘讬 讬爪讞拽 讗讜诪专 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 讗转讛 讗讜诪专 讘砖诇诪讬诐 讛讻转讜讘 诪讚讘专 讗讜 讗讬谞讜 讗诇讗 驻转讞 讗讛诇 诪讜注讚 诪诪砖 转诇诪讜讚 诇讜诪专 讜诇拽讞 讗转 砖注专 专讗砖 谞讝专讜 诪拽讜诐 砖讛讬讛 诪讘砖诇 砖诐 讛讬讛 诪讙诇讞

Some say a different version of this statement. Rabbi Yitz岣k says: The verse is referring to the peace-offering. He clarifies his assertion: Do you say the verse is speaking of the peace-offering, or is it teaching only that he shaves at the actual entrance to the Tent of Meeting? The verse states: 鈥淎nd he shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering鈥 (Numbers 6:18). This indicates that in the same place where he would cook the peace-offering, outside the courtyard, there he would shave.

讗讘讗 讞谞谉 讗讜诪专 诪砖讜诐 专讘讬 讗诇讬注讝专 讜讙诇讞 讛谞讝讬专 驻转讞 讗讛诇 诪讜注讚 讻诇 讝诪谉 砖讗讬谉 驻转讞 讗讛诇 诪讜注讚 驻转讜讞 讗讬谞讜 诪讙诇讞

Abba 岣nan says in the name of Rabbi Eliezer that the verse 鈥淎nd the nazirite shall shave his consecrated head at the entrance to the Tent of Meeting鈥 (Numbers 6:18) is referring to the time rather than the place of his shaving, i.e., this verse teaches that as long as the entrance to the Tent of Meeting is not open, he may not shave. He may shave only during those hours when the entrance to the Sanctuary is open.

专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讜讙诇讞 讛谞讝讬专 驻转讞 讗讛诇 诪讜注讚 讜诇讗 谞讝讬专讛

Rabbi Shimon Shezuri says: The phrase 鈥淎nd the nazirite shall shave his consecrated head at the entrance to the Tent of Meeting鈥 does not refer to the place of his shaving. Rather, the masculine form of the word nazirite serves to emphasize that this applies to a male nazirite and not a female nazirite. A woman does not shave her head in the Sanctuary,

砖诪讗 讬转讙专讜 讘讛 驻专讞讬 讻讛讜谞讛 讗诪专 诇讜 诇讚讘专讬讱 住讜讟讛 转讜讻讬讞 讚讻转讬讘 讘讛 讜讛注诪讬讚讛 诇驻谞讬 讛壮 讜诇讗 讞讬讬砖讬谞谉 砖诪讗 讬转讙专讜 讘讛 驻专讞讬 讻讛讜谞讛

lest the young priests [pir岣i khehuna] present will become aroused by her when she uncovers her hair in their presence. One of the other Sages said to Rabbi Shimon Shezuri: According to your statement, the case of a sota will prove that this is not a concern, as it is written with regard to her: 鈥淎nd he shall set her before the Lord鈥 (Numbers 5:16), and yet we are not concerned that perhaps the young priests will become aroused by her when her hair is uncovered.

讗诪专 诇讛谉 讝讜 讻讜讞诇转 讜驻讜拽住转 讝讜 讗讬谞讛 讻讜讞诇转 讜驻讜拽住转

Rabbi Shimon Shezuri said to them: There is a difference between a female nazirite and a sota. This one, the nazirite, paints her eyes blue [ko岣let] and applies blush [fokeset] to her face, and therefore there is a concern that young priests might be aroused by her appearance. By contrast, that one, the sota, does not apply blue eye shadow and does not apply blush. Since a sota is not beautified, but is made to appear wretched and looks disheveled, there is no concern that she might arouse the men.

诪转谞讬壮 讛讬讛 谞讜讟诇 砖注专 专讗砖 谞讝专讜 讜诪砖诇讞 转讞转 讛讚讜讚 讜讗诐 讙讬诇讞 讘诪讚讬谞讛 诇讗 讛讬讛 诪砖诇讞 转讞转 讛讚讜讚 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘转讙诇讞转 讛讟讛专讛 讗讘诇 讘转讙诇讞转 讛讟讜诪讗讛 诇讗 讛讬讛 诪砖诇讞 转讞转 讛讚讜讚

MISHNA: After the nazirite shaved off his hair, he would take the hair of his consecrated head and throw it under the pot in which the peace-offering was cooked, where it would burn. And if the nazirite shaved in the rest of the country, i.e., outside the Temple, he would not throw the hair under the pot. In what case is this statement said? It is said with regard to the shaving of purity. However, with regard to the shaving of impurity, i.e., shaving that accompanied his guilt-offering and sin-offering of birds after his term of naziriteship was interrupted by impurity, he would not throw his hair under the pot in which his offerings were cooked, as the Torah stated this requirement only for a pure nazirite.

专讘讬 诪讗讬专 讗讜诪专 讛讻诇 诪砖诇讞讬谉 转讞转 讛讚讜讚 讞讜抓 诪谉 讛讟诪讗 砖讘诪讚讬谞讛 讘诇讘讚

Rabbi Meir says: Everyone throws his hair under the pot, including a pure nazirite who shaved outside the Temple and an impure nazirite, except for an impure nazirite who shaved in the rest of the country. In that case alone he refrains from throwing his hair to be burned beneath his offering.

讙诪壮 谞讜讟诇 砖注专 专讗砖 谞讝专讜 转谞讜 专讘谞谉 讜讗讞专 讻讱 谞讜讟诇 讗转 讛专讜讟讘 讜谞讜转谉 注诇 砖注专 专讗砖 谞讝专讜 讜诪砖诇讞 转讞转 讛讚讜讚 砖诇 砖诇诪讬诐 讜讗诐 砖讬诇讞 转讞转 讛讚讜讚 砖诇 讞讟讗转 讜讗砖诐 讬爪讗 讗砖诐 讘谞讝讬专 [讟讛讜专] 诪讬 讗讬讻讗 讗诪专 专讘讗 讛讻讬 拽讗诪专 讜讗诐 谞讝讬专 讟诪讗 诪砖诇讞 转讞转 讛讚讜讚 砖诇 讗砖诐 讬爪讗

GEMARA: The mishna states that he would take the hair of his consecrated head. The Sages taught: And afterward, after cooking the peace-offering, he takes the gravy [rotev] in which the offering had been cooked, places it on the shaven hair of his consecrated head, and throws the hair under the pot of his peace-offering. And if he threw his hair under the pot of the sin-offering or the guilt-offering, he has fulfilled his obligation after the fact. The Gemara expresses surprise at this statement: Is there a guilt-offering brought by a pure nazirite? Only an impure nazirite brings a guilt-offering. Rava said that this is what the tanna said, i.e., meant: And if an impure nazirite threw his hair under the pot of the guilt-offering, he has fulfilled his obligation.

诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讗 讗诪专 拽专讗 讗砖专 转讞转 讝讘讞 讛砖诇诪讬诐 诪讝讘讞讜 讬讛讗 转讞转讬讜

The Gemara asks: From where are these matters derived, that he must pour gravy from the offering over his hair? Rava said that as the verse states: 鈥淎nd he shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering鈥 (Numbers 6:18), this indicates that part of his sacrifice must be under the hair.

讜讗诐 砖讬诇讞 转讞转 讛讚讜讚 砖诇 讞讟讗转 讬爪讗 诪讗讬 讟注诪讗 讗诪专 拽专讗 讝讘讞 诇专讘讜转 讗转 讛讞讟讗转 讜讗砖诐 讜讛讗 讗驻讬拽转讬讛 诇讛讗讬 讝讘讞 诪专讜讟讘 讗诐 讻谉 诇讬诪讗 拽专讗 诪专讜讟讘 讛砖诇诪讬诐 诪讗讬 讝讘讞 砖诪注 诪讬谞讛 诇专讘讜转 讞讟讗转 讜讗砖诐

With regard to the statement of the baraita: And if he threw his hair under the pot of the sin-offering he has fulfilled his obligation, the Gemara asks: What is the reason for this? The Gemara answers that the verse states: 鈥淭he sacrifice of the peace-offering,鈥 when it could simply have stated: The peace-offering. This serves to include the sin-offering and the guilt-offering, which are also sacrifices. The Gemara asks: But you have already derived from this term 鈥渟acrifice鈥 that he must pour part of the gravy of the peace-offering over his hair. The Gemara answers: If so, let the verse say explicitly: From the gravy of the peace-offering. Why does it state: 鈥淪acrifice鈥? Learn from here that it serves to include the sin-offering and the guilt-offering.

讜讗讬诪讗 讻讜诇讛 诇讞讟讗转 讜讗砖诐 讛讜讗 讚讗转讗 讗诐 讻谉 诇讬诪讗 砖诇诪讬诐 讜讝讘讞 诪讗讬 讝讘讞 讛砖诇诪讬诐 砖诪注 诪讬谞讛 转专转讬

The Gemara questions this statement from a different perspective: And one can say that this verse comes entirely to teach about the sin-offering and guilt-offering, and it does not refer to the gravy at all. The Gemara answers: If so, let it state: Peace-offering and a sacrifice; for what reason does it write: 鈥淭he sacrifice of the peace-offering鈥? Conclude two conclusions from the verse.

转谞讜 专讘谞谉 讛讻诇 讛讬讜 诪砖诇讞讬谉 转讞转 讛讚讜讚 讞讜抓 诪讟诪讗 砖讙讬诇讞 讘诪讚讬谞讛 诪驻谞讬 砖砖注专讜 谞拽讘专 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讟讛讜专讬诐 讻讗谉 讜讻讗谉 讛讬讜 诪砖诇讞讬谉 讟诪讗讬诐 讻讗谉 讜讻讗谉 诇讗 讛讬讜 诪砖诇讞讬谉 讜讞讻诪讬诐 讗讜诪专讬诐 讛讻诇 诇讗 讛讬讜 诪砖诇讞讬谉 转讞转 讛讚讜讚 讞讜抓 诪谉 讟讛讜专 砖讘诪拽讚砖 诪驻谞讬 砖谞注砖讛 讻诪爪讜转讜

The Sages taught (Tosefta 4:6): All nazirites would throw their hair under the pot, except for an impure nazirite who shaved in the rest of the country, because that one鈥檚 hair is buried. This is the statement of Rabbi Meir. Rabbi Yehuda says: Pure nazirites, whether they are here or there, inside or outside the Temple, would throw their hair under the pot; impure nazirites, whether here or there, would not throw it. And the Rabbis say: None would throw their hair under the pot, except for a pure nazirite in the Temple, because only in that case is the mitzva performed properly, as commanded by the Torah.

诪转谞讬壮 讛讬讛 诪讘砖诇 讗转 讛砖诇诪讬诐 讗讜 砖讜诇拽谉 讛讻讛谉 谞讜讟诇 讗转 讛讝专讜注 讘砖诇讛 诪谉 讛讗讬诇 讜讞诇讛 诪爪讛 讗讞转 诪谉 讛住诇 讜专拽讬拽 诪爪讛 讗讞转 讜谞讜转谉 注诇 讻驻讬 讛谞讝讬专 讜诪谞讬驻谉 讜讗讞专 讻讱 讛讜转专 讛谞讝讬专 诇砖转讜转 讬讬谉 讜诇讛讟诪讗 诇诪转讬诐

MISHNA: The nazirite would cook the peace-offering or overcook it, i.e., cook it thoroughly. The priest takes the cooked foreleg from the ram, and one unleavened loaf from the basket, and one unleavened wafer, and places them on the palms of the nazirite and waves them, as described in the Torah (Numbers 6:19鈥20). And afterward the nazirite is permitted to drink wine and to contract ritual impurity imparted by a corpse.

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