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

Sugya Map

• Issue: The precise timing for a Nazir to complete their purification process and bring sacrifices, specifically concerning the day of shaving and the subsequent day for sacrifices, and the implications for resuming Nazirite status.
• Nafka Mina(s):
  • Determining the exact day a Nazir can resume their vows.
  • Understanding the procedural difference between a Nazir's purification and that of a Metzora (leper).
  • Clarifying the legal status of a Nazir who becomes impure again after immersion but before sacrifices.
  • Establishing the order of sacrifices and shaving for a Nazir in purity.
  • The laws of unspecified sacrifices and the handling of the Nazir's hair.
  • The conditions for permitting the Nazir to drink wine and become impure again.
• Primary Sources:
  • Yerushalmi Nazir 6:6 (Mishnah and Halakha)
  • Bamidbar (Numbers) 6:9-21
  • Vayikra (Leviticus) 14:9

Text Snapshot

MISHNAH: "What is shaving in impurity? He was sprinkled on the third and seventh [days], shaves on the seventh, and brings his sacrifices on the eighth. If he shaved on the eighth, he may bring his sacrifices on the same day, the words of Rebbi Aqiba. Rebbi Tarphon asked him, what is the difference between this one and the sufferer from skin disease? He told him, the purification of this one is bound to his days, but the purification of the sufferer from skin disease is bound to his shaving. He cannot bring his sacrifices unless the sun had set for him." (Yerushalmi Nazir 6:6:2)

• Dikduk/Leshon Nuance: The phrase "bound to his days" (תלויה בימיו - teluyah be-yamav) emphasizes a fixed temporal sequence for the Nazir, dictated by the prescribed sprinkling days. In contrast, the Metzora's purification is "bound to his shaving" (תלויה בתגלחתו - teluyah be-tiglahato), highlighting that the act of shaving is the trigger for the next stage. The phrase "unless the sun had set for him" (עד שישקע לו החמה - ad she-yashqa lo ha-ḥammah) directly links ritual purity for sancta to the completion of the solar cycle post-immersion, a principle derived from Leviticus 22:7.

Readings

Penei Moshe on Nazir 6:6:1:1-4

The Penei Moshe meticulously unpacks the Mishnah's opening statement. Regarding the Nazir who shaves on the seventh day and brings sacrifices on the eighth, it cites Numbers 6:9-10: "On the day of his purification, on the seventh day, he shall shave all his hair; and on the eighth day he shall bring two turtledoves, or two young pigeons, one for a sin offering, and one for a burnt offering." This establishes the standard procedure. The commentary then addresses R. Aqiba's view: if he shaves on the eighth, he can offer sacrifices the same day. The crucial distinction drawn is between the Nazir's purification, which is "bound to his days" (תלויה בימיו - teluyah be-yamav), and the Metzora's, which is "bound to his shaving" (תלויה בתגלחתו - teluyah be-tiglahato). For the Nazir, even if he shaves on the eighth, his purification is tied to the prescribed sprinkling days (third and seventh) and immersion. Once purified, the process can conclude on the eighth. However, for the Metzora, purification requires shaving, followed by immersion, and crucially, the setting of the sun (ḥashamash) before sacrifices can be brought. This is because the Metzora's purity for sancta is contingent on the full completion of the day following immersion.

Korban Ha'Edah on Nazir 6:6:1:1-4

The Korban Ha'Edah offers a parallel explanation, also grounding the discussion in the biblical text. It reiterates the Nazir's process: shaving on the seventh and sacrifices on the eighth, citing Numbers 6:9-12. The comparison to the Metzora is central, with the Korban Ha'Edah highlighting that the Metzora's purification, as described in Leviticus 14:9, is explicitly linked to shaving, immersion, and then the subsequent day (the ninth, if shaving on the eighth). This difference, it explains, stems from the Nazir's purification being tied to the pre-ordained "days" of purification (the sprinkling days and immersion), while the Metzora's depends on the act of shaving itself. The Korban Ha'Edah emphasizes that the Metzora cannot bring sacrifices until after sunset following their immersion, reinforcing the idea that ritual purity for sancta requires the full completion of the day cycle.

Friction

The core tension within this Sugya lies in the seemingly disparate requirements for the Nazir and the Metzora's final purification. R. Aqiba's assertion that a Nazir who shaves on the eighth can bring sacrifices on the same day is challenged by R. Tarphon, who draws an analogy to the Metzora. The critical point of contention is the interpretation of "bound to his days" versus "bound to his shaving."

The Kushya:

If the Nazir's purification is indeed "bound to his days"—meaning the sprinkling on the third and seventh, followed by immersion—then why would shaving on the eighth necessitate a delay until the ninth, as is the case for the Metzora who shaves on the eighth? The Metzora's delay is explicitly tied to the requirement of erev shemesh (sunset) after immersion for sancta. R. Tarphon implies that this same principle should apply to the Nazir if they deviate from the standard shaving-on-the-seventh schedule. If the Nazir shaves on the eighth, they are essentially initiating the final stage of purification after the "day of purity" (the seventh) has passed. Therefore, the subsequent purity for sancta, like that of the Metzora, should only be fully realized after the sunset of that eighth day, pushing sacrifices to the ninth.

The Terutz (R. Aqiba's Response):

R. Aqiba's response, "the purification of this one is bound to his days, but the purification of the sufferer from skin disease is bound to his shaving," serves as the crucial distinction. For the Nazir, the days of purification (the third and seventh sprinklings and the subsequent immersion) are the defining elements. Once these have occurred, the Nazir is ritually pure for profane purposes. Shaving, even on the eighth day, is a procedural act that can be completed within that day, and the sacrifices can follow immediately because the underlying ritual purity has already been established by the prescribed days. The Nazir is not initiating a new purification process on the eighth; they are simply completing the final act within a purification process that was already largely defined by the calendar days.

In contrast, for the Metzora, the act of shaving is the linchpin. Leviticus 14:9 states, "And on the seventh day he shall shave all his hair... And after that he shall cleanse himself in water, and be clean." The verse structure implies that the shaving is a prerequisite for the cleansing (immersion) and subsequent purification. If the Metzora shaves on the eighth, they are fulfilling the shaving requirement on that day, which then triggers the need for immersion and the completion of the day cycle (erev shemesh) before they are fully pure for sacrifices. The Nazir's process is pre-determined by the days; the Metzora's is activated by the shaving.

Intertext

Numbers 19:11-13 (Purification from a Corpse)

The Mishnah implicitly relies on the laws of purification from corpse impurity, which involves sprinkling with the mei chatat (waters of purification) using the ashes of the red heifer. Numbers 19:11 states, "He who touches the dead body of any man shall be impure for seven days." This establishes the seven-day impurity period. Verse 12 continues, "He shall sprinkle the impure person with the water on the third day and on the seventh day, and on the seventh day he shall purify himself; then he shall wash his clothes and bathe himself in water; and at evening he shall be clean." The crucial parallel is the explicit mention of the third and seventh days for sprinkling, followed by purification and bathing, and then becoming clean "at evening." This mirrors the Nazir's process, reinforcing R. Aqiba's distinction that the Nazir's purification is indeed "bound to his days." The Metzora's purification, while also involving specific days, is more directly tied to the act of shaving as a trigger.

Leviticus 14:9 (Purification of the Metzora)

Leviticus 14:9 is central to R. Tarphon's argument and R. Aqiba's distinction: "And on the seventh day he shall shave all his hair: his head, and his beard, and his eyebrows; even all his hair he shall shave off: and he shall wash his clothes, and bathe his flesh in water, and he shall be clean." The verse explicitly links the shaving to the seventh day, followed by washing and bathing, after which "he shall be clean." This sequence implies that the shaving is a necessary precursor to the full cleansing. If the Metzora delays the shaving to the eighth day, they are delaying the trigger for the entire purification process, necessitating the full cycle of immersion and erev shemesh before they can be considered clean for sacrifices. This contrasts with the Nazir, whose "days" of purification are already established, making the shaving a concluding step rather than a trigger for the entire process.

Psak/Practice

The nuanced discussion in the Yerushalmi directly impacts the understanding of resuming Nazirite status. The principle that one's purification is "bound to his days" for the Nazir, as articulated by R. Aqiba, means that the critical temporal markers are the sprinklings and immersion. Therefore, if a Nazir immerses on the seventh day and shaves on the eighth, they are considered ritually pure for sacrifices on the eighth, even if they cannot partake of them until after sunset. This implies that their Nazirite vows can effectively resume on the eighth day, post-immersion and shaving, even before all sacrifices are completed.

The distinction from the Metzora is paramount. The Metzora, whose purification is "bound to his shaving," must wait for the full completion of the day cycle after immersion. This means if a Metzora shaves on the eighth, they must wait until the ninth day for sacrifices, as the eighth day's sunset does not fully cleanse them for sancta if the shaving occurred that day. This has practical implications for when an individual is considered fully restored to their Nazirite status and can recommence their vows without interruption. The Yerushalmi's emphasis on the "days" for the Nazir suggests a more forgiving timeline for resuming vows once the ritual purity is established by those pre-ordained days.

Takeaway

The seemingly minor difference in the timing of sacrifices between a Nazir and a Metzora hinges on whether purification is dictated by fixed calendar days or by the act of shaving itself. This distinction illuminates the precise mechanisms of ritual cleansing and the resumption of sacred vows, underscoring the meticulous precision of Torah law.