Jerusalem Talmud Nazir 6:6:2-9:1

The following is a rigorous, source-dense, witty, and precise analysis of the Jerusalem Talmud Nazir 6:6:2-9:1, designed for a chevruta-level analyst.

Sugya Map

• Issue: The precise timing and conditions for a nazir (one who takes a Nazirite vow) to complete their period of impurity and bring their sacrifices. This includes the interrelationship between sprinkling, immersion, shaving, and the offering of sacrifices, and how this compares to the purification process of a metzora (sufferer from skin disease).
• Nafka Mina(s):
  • Determining the exact day a nazir can resume their nezirut status after becoming impure.
  • Understanding when nezirut days can be counted following purification.
  • Clarifying whether a nazir who becomes impure multiple times requires separate sacrifices and resets their count.
  • The proper order of sacrificial procedures and the significance of specifying the animals.
  • The halachic status of the nazir's hair after shaving.
  • The precise moment a nazir is permitted to drink wine and become impure again.
• Primary Sources:
  • Mishnah Nazir 6:6-9:1
  • Jerusalem Talmud Nazir 6:6:2-9:1
  • Numbers 6:9-21
  • Leviticus 14:9

Text Snapshot

MISHNAH:

What is shaving in impurity? He was sprinkled on the third and seventh [days]¹⁸⁷, shaves on the seventh, and brings his sacrifices on the eighth¹⁸⁸. If he shaved on the eighth, he may bring his sacrifices¹⁸⁹ on the same day, the words of Rebbi Aqiba. Rebbi Ṭarphon asked him, what is the difference between this one and the sufferer from skin disease¹⁹⁰? He told him, the purification of this one is bound to his days¹⁸⁸, but the purification of the sufferer from skin disease is bound to his shaving¹⁹¹. He cannot bring his sacrifices unless the sun had set for him¹⁹².

Nuances:

• "What is shaving in impurity?" (מהו גילוח בטומאה - Mah hu giluaḥ be-ṭum'ah?) - This opening query is critical. It doesn't simply ask when one shaves, but what constitutes the act of shaving in the context of impurity, implying a question about its halachic significance and timing.
• "He was sprinkled on the third and seventh [days]" (נטמא ונטהר בשלישי ובשביעי - Niṭma ve-niṭhar be-lishi u-ve-shvi'i) - The Yerushalmi's gloss explains this refers to the sprinkling of mei ḥaṭa't (waters of purification). The Mishnah presents a scenario where the nazir is sprinkled on the third and seventh days, implying a period of impurity followed by purification.
• "shaves on the seventh, and brings his sacrifices on the eighth" (ומגלח בשביעי ומביא קרבנותיו בשמיני - u-megale'aḥ ba-shvi'i u-mevi qorbanav ba-shmini) - This establishes a baseline scenario. The seventh day is for shaving, and the eighth for sacrifices.
• "If he shaved on the eighth, he may bring his sacrifices on the same day" (ואם גלח בשמינית מביא קרבנותיו באותו היום - ve-im gil'aḥ ba-shminit mevi qorbanav be-'oto ha-yom) - This is R. Aqiba's position, positing a flexibility where shaving on the eighth day allows sacrifices on that same day.
• "what is the difference between this one and the sufferer from skin disease?" (מה בין זה למצורע - Mah bein zeh la-meṣora') - This is the core of the Mishnah's debate, drawing a parallel to the metzora's purification process.
• "the purification of this one is bound to his days" (של זה תלוי בימיו - shel zeh talui be-yamav) - R. Aqiba's explanation for the nazir's status. The purification process is dictated by a fixed timetable (the seven-day cycle).
• "but the purification of the sufferer from skin disease is bound to his shaving" (של מצורע תלוי בתגלחתו - shel meṣora' talui be-tiglaḥato) - The metzora's purification is contingent on the act of shaving, not merely the passage of days.
• "He cannot bring his sacrifices unless the sun had set for him" (ואינו יכול להביא קרבנותיו עד שישקע עליו השמש - ve-eino yachol lehavi qorbanav ad she-yishqa' alav ha-shemesh) - This crucial principle, referenced by the Yerushalmi's footnote, states that ritual purity for qodashim (sanctified items) is only achieved after sunset following immersion.

HALAKHAH:

It is written: “He has to vow to the Eternal the days of his nezirut¹⁹³” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving¹⁹⁴. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh¹⁹⁵ and the seventh of the eighth¹⁹⁶; he counts only from that “seventh”¹⁹⁷. If he became impure and impure again¹⁹⁸, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah¹⁹⁹, but following Rebbi this person still stays in impure nezirut²⁰⁰. Rebbi Hila said, where do they disagree? To count nezirut in purity²⁰¹. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion¹⁹³¹⁹⁴, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion²⁰¹, everybody agrees that nothing is superseded and he brings another.

Nuances:

• "He has to vow to the Eternal the days of his nezirut" (חייב אדם לנדור לישראל ימי נזירותו - Ḥayav adam le-nodor le-Yisrael yemei neziruto) - The verse cited (Num. 6:12) is the locus of disagreement. Does the "days of his nezirut" begin when he vows them (which is the act of bringing the sacrifices), or when he shaves (the act signifying completion of purification)?
• "from the day he brings his sacrifices" (מיום שמביא קרבנותיו - mi-yom she-mevi qorbanav) - Rebbi's position, linking the start of the counted nezirut days to the completion of the sacrificial process.
• "from the time of his shaving" (משעת גלחו - mi-sha'at gil'aḥo) - R. Yose ben R. Jehudah's contrasting view, that the count begins with the act of shaving.
• "Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth." (במאי קמיפלגי, גלח בשביעי ואם הביא קרבנותיו בשמיני - Be-mai qamiplegi, gil'aḥ ba-shvi'i ve-im hevi qorbanav ba-shmini) - This clarifies the disagreement's context: the standard scenario where shaving precedes sacrifices.
• "But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices." (אבל גלח בשמיני והביא קרבנותיו באותו היום, כולם מודים ביום שמביא קרבנותיו - Avel gil'aḥ ba-shmini ve-hevi qorbanav be-'oto ha-yom, kulam modim be-yom she-mevi qorbanav) - This highlights a consensus when the acts of shaving and sacrifice are compressed into the same day.
• "the eighth takes the place of the seventh and the seventh of the eighth" (השמיני נעשה שביעי ושביעי נעשה שמיני - ha-shmini na'aseh shvi'i u-shvi'i na'aseh shmini) - R. Yose's explanation for how the days adjust when the nazir immerses on the eighth day.
• "If he became impure and impure again, he brings a sacrifice for each occurrence." (נטמא ונטמא שנית, מביא קרבן על כל אחת ואחת - Niṭma ve-niṭma shenit, mevi qorban al kol eḥat ve-'eḥat) - A crucial point regarding repeated impurity.
• "following Rebbi this person still stays in impure nezirut" (למנין רבי אדם עומד בנזירות טומאה - Le-mini'an R. adam omed be-nezirut tum'ah) - Under Rebbi's view, repeated impurity before full purification means one remains in a state of impure nezirut.
• "To count nezirut in purity" (למנות נזירות בטהרה - le-mannot nezirut be-ṭaharah) - R. Hila's framing of the disagreement: is the counting of nezirut days considered to begin only when one is fully pure and has completed all sacrifices, or can it commence from the point of ritual cleansing even if sacrifices are still pending?

Readings

The Jerusalem Talmud, in its characteristic manner, delves into the practical implications and underlying principles of the Mishnah's statements, particularly concerning the completion of nezirut and the comparison with the metzora. The commentators here illuminate the precise distinctions and the logic underpinning the differing opinions.

Penei Moshe: The Interplay of Days and Actions

Rabbi Eliyahu Mizrahi, known as the Penei Moshe, offers a detailed explanation of the Mishnah's core distinction. He first clarifies the Mishnah's initial statement: "He was sprinkled on the third and seventh [days], shaves on the seventh, and brings his sacrifices on the eighth." The Yerushalmi's gloss, as quoted by Penei Moshe, explicates that the sprinkling refers to the mei ḥaṭa't, the purification waters derived from the Red Heifer ashes. This process is integral to the nazir's purification from the impurity of met. The Mishnah then presents R. Aqiba's view that shaving on the eighth day still allows sacrifices on that same day.

Penei Moshe then meticulously unpacks the comparison between the nazir and the metzora. He notes that the metzora's purification, as detailed in Leviticus 14, involves shaving (ve-hayah bi-yom ha-shvi'i yegal'aḥ et kol se'aro - "And it shall be on the seventh day, he shall shave all his hair"). Crucially, the metzora's immersion (ve-raḥaṣ et beśaro ba-mayim ve-ṭaher - "and wash his flesh in water and be pure") follows the shaving. If the metzora immerses before shaving, the immersion is invalid (lo 'alata lo ṭevilah - "the immersion did not count for him"). This sequence is paramount. Consequently, if a metzora shaves on the eighth day, they still require immersion and then the sunset for full purity with regard to qodashim, pushing their sacrifices to the ninth day (eino yachol lehavi qorbanav ad te'anit - "he cannot bring his sacrifices until the ninth").

In contrast, Penei Moshe explains R. Aqiba's reasoning for the nazir: "the purification of this one is bound to his days" (shel zeh talui be-yamav). For the nazir, the purification cycle is primarily dictated by the prescribed days of sprinkling and immersion. Once sprinkled on the seventh day and having completed the necessary immersions (even if shaving is delayed until the eighth), the nazir has met the temporal requirements for purification. The act of shaving, while symbolic, does not create a new barrier to bringing sacrifices if the temporal purification has been achieved. Therefore, if the nazir shaves on the eighth, having already completed the essential sprinkling and immersion on or before the seventh, they can bring their sacrifices on the same eighth day. The ritual of shaving is a procedural step, but the underlying purity is achieved through the prescribed days and the sprinkling. The critical distinction hinges on whether the final act (shaving for the metzora, or sacrifice for the nazir) is the sine qua non for purity, or if it is a later step in a process already governed by a timetable.

Korban Ha'edah: The Chronological Imperative

Rabbi David Halevi of the Korban Ha'edah, in his commentary, echoes and elaborates on these distinctions, emphasizing the temporal aspect of purification. He reiterates the Mishnah's opening scenario: shaving on the seventh day and bringing sacrifices on the eighth, aligning with the verses in Numbers 6:9-12, which detail the shaving on the day of purification and the subsequent sacrifices.

He then delves into the comparison with the metzora, noting that the metzora's purification also involves shaving on the seventh day, followed by immersion. However, the Korban Ha'edah emphasizes the Yerushalmi's critical point: for the metzora, the immersion is only effective after shaving. If the metzora shaves on the eighth day, they still need to immerse and wait for sunset, thus bringing sacrifices on the ninth day. This is because the metzora's purification is intrinsically linked to the act of shaving as a prerequisite for the effectiveness of the subsequent immersion.

The Korban Ha'edah reinforces R. Aqiba's rationale for the nazir: "this one's purification is bound to his days" (zeh ṭaherato ṭluyah be-yamav). For the nazir, the seven-day purification period, punctuated by sprinkling, is the primary determinant. Once the seventh day arrives and the sprinkling has occurred, the nazir has achieved a state of ritual readiness. The shaving on the seventh or eighth day is a procedural requirement, but the temporal purification is already established. Thus, if the nazir shaves on the eighth day, having met the day-based purification requirements, they can proceed with sacrifices on that same day. The Korban Ha'edah highlights that the Mishnah and its commentators are meticulously tracing the flow of ritual efficacy, differentiating between processes governed by fixed temporal cycles and those whose completion hinges on specific actions. The nazir's purification is anchored in time; the metzora's is anchored in a sequence of actions.

Sifrei Zuta and Sifra (as alluded to in the Yerushalmi footnotes): The Priestly Rationale

While not directly quoted in the Yerushalmi text provided, the footnotes allude to the Sifrei Zuta and Sifra as sources for the underlying principles. These midrashic works provide a deeper halachic and exegetical understanding of the purification rites. The Sifra's discussion on Metzora (Leviticus 14) would elaborate on the sequence of shaving and immersion for the metzora. The Sifrei Zuta (a parallel to Sifrei on Numbers) would likely expound on the nazir's purification rites.

The core of their contribution, implied by the Yerushalmi's analysis, is the scriptural basis for the distinction. For the metzora, Leviticus 14:9 states, "On the seventh day he shall shave all his hair... then he shall wash his flesh in water and be pure." The order is explicit: shaving, then washing. This sequence establishes a dependence: the washing's efficacy for qodashim is predicated on the preceding shave. The Yerushalmi's footnote referencing Sifra Metzora Pereq 2(7) and the Yerushalmi's own text about lo 'alata lo ṭevilah if immersion precedes shaving directly draws from this understanding.

Conversely, for the nazir, Numbers 6:9 states, "And on the day of his purification, on the seventh day, he shall shave." The verse then continues (v. 10-11) with the sacrifices. The Yerushalmi and its commentators interpret "the day of his purification" as the day when the ritual sprinkling has been completed, marking the end of the impurity period. If this day is the seventh, then the shaving can occur on the seventh or eighth. The critical element for the nazir is the completion of the sprinkling and immersion within the prescribed period, not the shaving itself being a prerequisite for immersion's efficacy. The Sifrei and Sifra provide the scriptural bedrock upon which these differing interpretations of temporal versus action-based purification are built.

Friction

The crux of the Yerushalmi's discussion lies in the precise temporal and procedural requirements for a nazir's purification and the subsequent resumption of their status. The friction arises from the interpretation of verses and the application of general principles of ritual purity.

Kushya 1: The Status of Impure Nezirut and the Meaning of "Days"

The Yerushalmi grapples with the implications of repeated impurity after the initial purification period has begun but before sacrifices are brought. The Mishnah states: "If he became impure and impure again, he brings a sacrifice for each occurrence." The subsequent Halakhah refines this. Rebbi Ze'ira, in the name of Rebbi Yose ben Rebbi Jehudah, states that if one becomes impure again, "following Rebbi this person still stays in impure nezirut" (le-mini'an R. adam omed be-nezirut tum'ah). This suggests that prior to bringing the final sacrifices, a recurrence of impurity leaves the nazir in a state of nezirut tum'ah, requiring a new purification process and sacrifice.

Kushya: If the nazir is already considered ritually purified by the sprinkling and immersion, even if the sacrifices are pending, how can they "still stay in impure nezirut"? Isn't the impurity expunged by the sprinkling and immersion? If the purification is "bound to his days" as R. Aqiba stated in the Mishnah, then the seventh day marks the end of impurity. Becoming impure again after the seventh day should logically constitute a new impurity, requiring a new counting period, but not necessarily leaving one in a state of "impure nezirut" that invalidates the initial purification.

Terutz 1 (Based on the Yerushalmi's Logic): The distinction lies between achieving a state of ritual readiness and fully completing the nezirut cycle. While the sprinkling and immersion on the seventh day may render the nazir pure for certain purposes, such as eating terumah (if applicable) or being in proximity to the general populace, full completion of the nezirut vow, including the resumption of nezirut days and the ability to drink wine, is contingent on bringing the sacrifices. The state of "impure nezirut" refers to the fact that the nezir's vow is not yet fully resolved. The sacrifices are not merely a formality; they are the ultimate act that rectifies the impurity and allows the nezir to count their days without impediment. Therefore, if impurity recurs before the sacrifices are brought, the nezir's status reverts to one where the vow is incomplete and the impurity still carries significant weight, requiring a full repeat of the purification process, including a new sacrifice. The nezirut days cannot begin to be counted until all impurities are resolved through the prescribed sacrifices.

Terutz 2 (Differentiating between Purity and Vow Completion): Another perspective is to distinguish between ritual purity and the completion of the nazir's vow. The sprinkling and immersion achieve ritual purity, enabling the nazir to perform certain actions. However, the nezirut vow is a commitment to a specific period of abstinence and sanctification. The sacrifices, particularly the asham (guilt offering) and ḥaṭa't (sin offering), are not just about removing impurity but about rectifying the broken commitment of the vow. Therefore, if impurity recurs, even after the initial sprinkling and immersion, the nezir's vow remains in a state of disarray. The nezir is not merely ritually impure; they are in a state of nezirut tum'ah because the vow itself has been violated again before its full resolution. This state means the previously counted days are invalidated, and a new cycle of purification and sacrifice is required, effectively resetting the nezir's status until the final sacrifices are brought.

Kushya 2: The "Binding to His Days" vs. "Binding to His Shaving" - A Temporal Paradox?

The Mishnah presents R. Aqiba's distinction: the nazir's purification is "bound to his days," while the metzora's is "bound to his shaving." This distinction is the bedrock of the differing timing for sacrifices. However, the Yerushalmi itself introduces complexities regarding when the counting of nezirut days can begin, especially when sacrifices are delayed or impurity recurs.

Kushya: If the nazir's purification is "bound to his days" (implying the seventh day marks the end of impurity), then why does R. Aqiba allow bringing sacrifices on the eighth day even if shaved on the eighth? This seems to suggest a flexibility that goes beyond simply the passage of days. Furthermore, the Halakhah presents differing opinions on when the nezirut days can be counted – from shaving or from bringing sacrifices. If the purification is truly "bound to his days," shouldn't the counting of nezirut days begin immediately after the seventh day's purification, regardless of shaving or sacrifices? The metzora's process is explicitly tied to shaving, but the nazir's seems to have layers of timing.

Terutz 1 (Interpreting "Days" as Including Sacrifices): The phrase "bound to his days" for the nazir does not solely refer to the seven-day purification cycle of sprinkling and immersion. It implicitly includes the entire process of completing the nezirut vow, which culminates in the bringing of sacrifices. Therefore, while the ritual impurity is removed by the seventh day's sprinkling and immersion, the full completion of the nezirut period, and thus the ability to count the nezirut days without interruption, is only achieved when the sacrifices are brought. R. Aqiba's leniency in allowing sacrifices on the eighth day even if shaved on the eighth is because the essential temporal purification has been met. The shaving is a procedural step that can be performed on the eighth, and since the temporal purification is achieved, the sacrifices can follow. The counting of nezirut days, however, according to Rebbi in the Halakhah, only begins after the sacrifices are brought, signifying the complete resolution of the vow. This reconciles the "bound to his days" with the need for sacrifices to finalize the period.

Terutz 2 (The "Seventh of the Eighth" Principle): R. Yose's explanation in the Halakhah offers a crucial interpretive lens: "if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth" (ha-shmini na'aseh shvi'i u-shvi'i na'aseh shmini). This principle implies that when the timing of events is shifted, the roles of the days can adjust. If the nazir shaved on the eighth, and the sacrifices are brought on the eighth, this implies that the eighth day has absorbed the function of the day for sacrifices. The "bound to his days" principle means the process occurs within a temporal framework. The flexibility R. Aqiba allows is within this framework. The disagreement in the Halakhah about when to count the nezirut days (from shaving vs. from sacrifices) highlights that the completion of the vow, and thus the commencement of the counted nezirut period, is a separate question from the removal of impurity. The Mishnah focuses on the latter, the Halakhah on the former. The "binding to his days" ensures the process occurs within the prescribed timeframe, but the finality and the start of the counted period are subject to further debate.

Intertext

The Yerushalmi's discussion on Nazir 6:6-9:1 resonates with several other key areas of Jewish law and biblical exegesis, offering broader context and highlighting recurring themes of ritual purity, sacrifice, and temporal sequencing.

1. Leviticus 14: Purification of the Metzora

The most direct intertextual link is the comparison with the purification of the metzora. The Mishnah explicitly asks, "what is the difference between this one and the sufferer from skin disease?" The Yerushalmi's glosses and the commentators' explanations emphasize that the metzora's purification is "bound to his shaving" (shel meṣora' talui be-tiglaḥato). This stems directly from Leviticus 14:9: "And it shall be on the seventh day, he shall shave all his hair... he shall wash his flesh in water and be pure." The sequence is critical: shaving precedes immersion, and the immersion's efficacy for qodashim requires the prior act of shaving. This contrasts with the nazir, whose purification is more chronologically defined by the sprinkling of mei ḥaṭa't on the third and seventh days (Num. 6:9-10). The Yerushalmi's detailed discussion on this point underscores a fundamental principle: the precise order of ritual acts can determine their validity, particularly when dealing with sanctified offerings.

2. Numbers 6: The Nazir's Vow and Sacrifices

The entire sugya is rooted in Parashat Nazir in Numbers chapter 6. The verses concerning the nazir's purification after impurity (Num. 6:9-12) are central to the debate. The Mishnah and Halakhah dissect the meaning of "on the day of his purification" (be-yom ṭaherato), the timing of shaving ("on the seventh day" - ba-shvi'i), and the bringing of sacrifices ("on the eighth day" - ba-shmini). The disagreement between Rebbi and R. Yose ben R. Jehudah in the Halakhah regarding when the "days of his nezirut" begin (mi-yom she-mevi qorbanav vs. mi-sha'at gil'aḥo) directly interprets Num. 6:12, "He shall vow to the Eternal the days of his nezirut, and shall bring a ram for a guilt offering." The Yerushalmi's analysis here is a classic example of drash (exegesis), seeking to pinpoint the exact start of the counted nezirut period based on the sacrificial requirements.

3. Mishnah Zevahim 10:5: The Precedence of Purification Offerings

The Yerushalmi's Halakhah (at the end of the first unit) touches upon the principle that "all purification offerings in the Torah precede the reparation offerings." Rebbi Ze'ira asks who the Tanna of this principle is. This principle, articulated in Mishnah Zevachim 10:5, is a foundational rule in the laws of sacrifices. While the nazir's purification involves a ḥaṭa't (sin offering) and an asham (guilt offering), and the metzora also brings these, the Yerushalmi's inquiry highlights the pervasive concern for establishing the correct order of sacrifices. In the context of the nazir's purification, the ḥaṭa't and asham are indeed purification sacrifices, and the debate about their timing and efficacy is tied to the broader understanding of how purification rites integrate into the sacrificial system. The Yerushalmi's reference here connects the specific nazir scenario to the general halachic framework of sacrificial order.

4. Jerusalem Talmud Shabbat 7:2 (9c) and Sotah 5:2: Ritual Purity and Sunset

The Yerushalmi's footnote 192, stating, "It is a general principle that immersion in water makes ritually pure only for profane places or food; for sancta only the following sundown brings purity, Lev. 22:7," is a critical principle that underpins much of the discussion. This principle, also found in Yerushalmi Shabbat 7:2 and Sotah 5:2, is derived from Leviticus 22:7: "And when the sun is down, he shall be clean; and afterward he shall go in to the holy things." This rule has profound implications. It means that even after immersing and shaving, the nazir (or metzora) cannot partake in or offer qodashim until sunset of that day. This explains why the metzora, who shaves and immerses on the eighth day, cannot bring sacrifices until the ninth, as the eighth day's sunset is required. This principle is a constant background consideration in all discussions of ritual purity related to qodashim.

5. Tosefta Nazir 4:8 and Babylonian Talmud Nazir 18b: Parallel Debates on Repeated Impurity

The Yerushalmi's discussion regarding repeated impurity (Niṭma ve-niṭma shenit) and the requirement to bring a sacrifice for each occurrence finds parallels in the Tosefta and the Babylonian Talmud. Tosefta Nazir 4:8 discusses a nazir who becomes impure after his seven days of purification but before bringing his sacrifices, stating he must bring a sacrifice for each impurity. The Babylonian Talmud Nazir 18b delves deeply into these scenarios, particularly the debate between R. Yoḥanan and R. Shimon ben Lakish on the status of a nazir who becomes impure again. The Yerushalmi's phrasing, "following Rebbi this person still stays in impure nezirut", and the discussion of whether the first sacrifice is superseded, directly engages with these parallel traditions. The Yerushalmi's slightly different attribution (e.g., Rebbi Ze'ira in the name of R. Yose ben R. Jehudah) and its specific focus on R. Yose ben R. Jehudah's opinion on counting days from shaving versus sacrifices, shows a distinct but related development of the legal discussion across different rabbinic forums.

Psak / Practice

The Yerushalmi's exploration of Nazir 6:6-9:1, while complex and filled with differing opinions, ultimately lands on a practical framework for nezirut completion, albeit with nuances that require careful consideration.

The primary takeaway for practice revolves around the precise moment a nazir is considered fully purified and can resume their vow without impediment, and when the counting of nezirut days can truly begin.

1. Completion of Purification vs. Completion of Vow: The fundamental distinction made between the nazir's purification being "bound to his days" and the metzora's being "bound to his shaving" establishes that for the nazir, the removal of ritual impurity from met is primarily a temporal process (sprinkling on days 3 and 7, followed by immersion). This temporal purification allows for the bringing of sacrifices even if the shaving is slightly delayed (e.g., shaving on the 8th, sacrifices on the 8th, per R. Aqiba). However, the Halakhah reveals that the actual counting of the nezirut days does not necessarily begin immediately after purification.
2. The Starting Point for Counting Nezirut Days: The disagreement between Rebbi and R. Yose ben R. Jehudah is crucial here. Rebbi holds that the nezirut days are counted from the day the sacrifices are brought (mi-yom she-mevi qorbanav). R. Yose ben R. Jehudah holds they are counted from the time of shaving (mi-sha'at gil'aḥo). The prevailing practice, often derived from the Babylonian Talmud's consensus, leans towards Rebbi's view that the full completion of the vow, which allows for the counting of nezirut days without the risk of interruption or invalidation, is only achieved after the sacrifices are offered. This means that even if a nazir shaves and immerses on the seventh or eighth day, and brings sacrifices on the eighth, the counted period of nezirut begins after the sacrifices are completed. This is because the sacrifices are the ultimate act that resolves the impurity and confirms the completion of the vow.
3. Repeated Impurity: The consensus that "he brings a sacrifice for each occurrence" (mevi qorban al kol eḥat ve-'eḥat) means that any impurity incurred after the initial period of nezirut has begun, but before the final sacrifices are brought, requires a new sacrifice and essentially resets the process. If one becomes impure after the initial seven days of purification but before bringing the final sacrifices, they must undergo another sprinkling, immersion, and bring a sacrifice. The question of whether this leaves them in "impure nezirut" (as per Rebbi Ze'ira's citation of Rebbi) means their previous counted days are invalidated, and they must begin anew. This strongly emphasizes the sanctity of the uninterrupted period of nezirut.
4. The "Sunset" Principle: The principle that purity for sancta requires sunset following immersion is a constant. This means that even on the day of purification (the seventh or eighth), the nazir cannot bring sacrifices or partake in qodashim until after sunset. This is why the metzora who shaves and immerses on the eighth day must wait until the ninth.

In practice, this means a nazir must be meticulous. The initial seven-day purification period must be observed with its sprinklings and immersion. Following this, the sacrifices must be brought. Only after the sacrifices are brought can the nazir begin to count their days of nezirut with certainty and resume activities like drinking wine. Any lapse into impurity before the full completion of sacrifices necessitates a repeat of the purification process and sacrifices, underscoring the gravity of the nezir's commitment.

Takeaway

The precise sequence of ritual acts and temporal milestones is paramount in determining the completion of nezirut and the validity of counted days, with the bringing of sacrifices serving as the ultimate seal of purification and vow fulfillment.

The distinction between temporal purification and action-based purification dictates that a nazir's vow is not fully resolved, nor its days counted, until the prescribed sacrifices are brought, thus rectifying any prior impurity and confirming the sanctified commitment.