Rambam - 3 Chapters a Day
Nezirut - Chapter 6, Nezirut - Chapter 7, Nezirut - Chapter 8
Nezirut - Chapter 6
When a nazirite drinks wine or eats a grape product, even if he does so for many days, he does not invalidate even one of the days of his nazirite vow. Similar [principles apply] if he shaved a minority of his head, whether intentionally or unintentionally.
If, however, the majority of his head was shaved, whether with a razor or through another means which is as effective as a razor and enough of the hairs to fold over their head to their base were removed whether intentionally or unintentionally - even if thieves shaved his head against his will - thirty days are invalidated. [He must wait] until he has an uncut mane of hair. Afterwards, he counts [the remaining days].
What is implied? A person took a nazirite vow for 100 days and after 20 days, the majority of his hair was shaved. He must wait 30 days until the hair of his head grows. After 30 days, he counts eighty days to complete his nazirite vow. Throughout these 30 days, he must observe all the particular nazirite law, but the days are not counted [as part of his nazirite vow].
When a nazirite contracted ritual impurity [stemming from a corpse] whether intentionally or unintentionally - even if gentiles caused him to incur impurity against his will - all of the days he observed are invalidated. He must perform the shaving required for impurity, bring the sacrifices [associated with arising from] impurity, and begin to count the days of his nazirite vow [anew]. [This is implied by Numbers 6:12]: "The first days will fall." Even if he becomes impure on the day that he completes his [nazirite] vow, at the conclusion of the day, all of the days are invalidated.
If he contracted impurity on the day after he completed [his nazirite vow], i.e., the day on which he would have brought the sacrifices [associated with the completion of a nazirite vow] in purity had he not become impure, he invalidates only 30 days.
What should he do? He must bring the sacrifices [associated with arising from] impurity when he becomes pure and perform the shaving required for impurity. He then observes the nazirite laws for 30 days, he performs the shaving [associated with completing a nazirite vow] in purity and brings the appropriate sacrifices. If he contracts ritual impurity after the blood [of any of the sacrifices] was sprinkled upon him, none [of the days] are invalidated. Instead, he should bring the remainder of the sacrifices [associated with completing a nazirite vow] in purity after he regains ritual purity.
If he contracted ritual impurity on the following day, i.e., the day which is fit for him to begin letting his hair grow, had he shaven his hair after the completion of his vow, he does not invalidate anything even though he did not shave yet. For he has completed his nazirite vow and everything associated with it.
If he becomes impure on the day he took the [nazirite] vow or on the second day, [these days] are not invalidated. Instead, he completes [the days of his vow including] them after he brings his sacrifices. [This is derived from the prooftext cited above:] "The days will fall." [The use of the plural implies that] there must be at least two [full] days. Therefore if he becomes impure from the third day onward, he invalidates all the previous days.
When a person takes a nazirite vow although he is ritually impure due to contact with a corpse, the nazirite vow takes effect. If he becomes impure again, drinks wine, or shaves his head, he is liable for lashes. If he remains impure for several days, they are not counted for him until he has [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days [after he contracted ritual impurity] and he immerses himself [in a mikveh] on the seventh day. When a person takes a [nazirite] vow while he is ritually impure, the seventh day is counted for him. When, by contrast, a nazirite who was ritually pure, became impure, he should not begin counting until the eighth day.
When a person takes a nazirite vow in a cemetery, the nazirite vow takes effect. Even if he remains there for several days, they are not counted for him. He is liable for lashes for remaining there. If he was warned not to take a nazirite vow while there, he should not shave his hair when he leaves there. If while in the cemetery he contracted impurity in one of the ways which would require a nazirite to shave,he should neither shave nor bring a sacrifice [associated with emerging from] impurity.
If [a nazirite] entered [a cemetery] in a closed container, chest, or closet, [made a nazirite vow there, and then] a colleague came and opened the top, [causing] him to contract ritual impurity, he is not liable for lashes even though he remains there. He does, however, receive stripes for rebellious conduct if he remains [there].
When the nazirite left the cemetery, remained several days [outside], and then returned, the days he remained outside are not counted [as part of his nazirite vow]. If he departed, had [the ashes of the Red Heifer] sprinkled upon him, immersed himself [in a mikveh], counted several days of his nazirite vow and returned to the cemetery, the days that he counts are significant for him. Even if he enters the cemetery on the eighth day [after becoming impure], the seventh day is counted for him. If while there he contracted one of the types of impurity for which a nazirite is required to shave, he is required to bring a sacrifice [as required when emerging from] impurity. The days [he counted] previously are invalidated and he must perform the shaving [required when emerging from] impurity.
What does the shaving [required when emerging from ritual] impurity involve? When a nazirite becomes impure in one of the ways which require him to shave because of it, he must have [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days. He then has his hair shaved on the seventh day. And after having [the ashes] sprinkled on him on the seventh day, he immerses in [a mikveh] as is required of all those who are ritually impure [due to contact with a human] corpse. He waits until sunset and brings his sacrifices on the eighth day. These [sacrifices] are: two turtle doves or two young doves, one as a burnt offering and one as a sin offering, and a year-old lamb as a guilt offering. All of the preceding days are invalidated and he begins counting his nazirite vow [anew]. If he shaved on the eighth day, he may bring his sacrifices on that day.
When does he begin counting [the days of his nazirite vow]? When he brings his sin offering. His burnt offering and his guilt offering, by contrast, do not hold him back from [beginning] his counting.
If he had [the ashes of the Red Heifer] sprinkled upon him on the third day and the seventh day, but did not immerse himself, [but instead] delayed his immersion, when he immerses, he should wait until sunset and bring his sacrifices on the following day. If he immersed himself and waited until after sunset, but delayed [bringing] his sacrifices, he cannot begin counting [the days of his vow] until he brings his sin offering. His burnt offering and guilt offering do not hold him back from counting, as explained [in the previous halachah].
When a nazirite performs the shaving [required after] ritual impurity, he does not have to shave at the entrance to the Temple or cast his hair on the fire [where his sacrifices are being cooked]. Whether he shaves outside the Temple or inside, it is forbidden to benefit from his hair. It must be buried. [If it is burnt,] it is forbidden [to benefit from] its ashes as is true of the ashes of [all forbidden substances that] must be buried. When one shaves in the Temple, if he casts [his hair] under the pot where his guilt offering [is being cooked], he fulfills his obligation.
When a nazirite becomes impure through contact with a corpse on several occasions, whether he was warned about each individual time or he was not warned about each individual time, he brings only one [set of] sacrifices for all the times he became impure.
When does the above apply? When he becomes impure a second time before he brings the sacrifices [associated with emerging from] impurity the first time, but was delayed for several days after he regain ritual purity from bringing his sin offering and contracted impurity in those days. [In such a situation], he only brings one sacrifice. When, however, he contracted impurity, became ritually pure, and brought his sin offering, should he contract impurity a second time after bringing his sin offering, he is required to bring a second set of sacrifices even though he has not brought his guilt offering or his burnt offering.
[The following rules apply when] a nazirite performed the shaving [required when completing his vow in] purity and afterwards discovered that he had contracted the ritual impurity [stemming from contact with a corpse] in the midst of the days of his vow. If he became impure due to a [the source for] impurity that was known [by others], all [of the days of his vow] are invalidated. He must bring the sacrifices [required when emerging from] impurity, perform the shaving [required when emerging from] impurity, count [the days of] another nazirite vow, and bring the sacrifices [required when completing his vow in] purity.
If he became impure due to [a source of] impurity [likened to] the depths, he does not invalidate [the days he observed]. This is a law communicated by the Oral Tradition.
If he discovered that he was impure - whether from a known [source of] impurity or [a source of] impurity [likened to] the depths - before the blood from one of his sacrifices was sprinkled upon him, all [the days] are invalidated.If he discovers this after the blood from one of his sacrifices was sprinkled upon him,[should this be] an unknown [source of] impurity, it does not invalidate [the days] even though he has not performed his shaving yet.
What is meant by impurity [likened to] the depths? [A human corpse which] no one, not even one at the end of the world knows about. The concept of impurity [likened to] the depths applies only with regard to a person who died naturally, but not to a person who was killed. For the killer knows [of the existence of the corpse].
When a corpse is found in open view, this is not considered impurity [likened to] the depths. If a corpse is found sunk in the earth of a cave while covered with water, this is impurity [likened to] the depths which is not known. If [it is discovered] buried in straw or in pebbles, it is impurity [likened to] the depths. If [it is discovered] in water in the dark or clefts of the rocks, it is not impurity [likened to] the depths.
[The following rule applies when] a nazirite who became impure through contact with a corpse goes down to a cave and immerses there, brings the sacrifices required [after emerging from] impurity, counts [the days of his] nazirite vow, performs the shaving [required after completing the vow in] purity, and afterwards, discovers that there was a corpse sunk in the earth of the cave when he descended to immerse himself. Although this is an unknown source of impurity, all of the days are invalidated. [The rationale is that] his impurity was an established fact and hence, that condition is presumed to continue until he definitely purified himself.
[In the above situation, if a nazirite] descended to [the pool] to cool himself off, he is ritually pure until he has certain [knowledge] that he touched the corpse. If the corpse is found floating on the water, we presume that [the nazirite] is impure. Since [the corpse] is floating, we operate under the presumption that [the nazirite] touched it.
Nezirut - Chapter 7
There are types of impurity resulting from [contact with] a corpse that do not require a nazirite to perform a shaving and do not invalidate the days previously observed even though he became impure in a manner that requires him to observe impurity for [at least] seven days. [The rationale is that] it is not stated concerning such situations: "When one will become impure due [to contact with] a corpse...", but rather [Numbers 6:9], "When a person will die upon him." [This implies that] he must become impure with those impurities that involve the actual substance of the corpse. Afterwards, he must bring the sacrifices [required] and perform the shaving required [when emerging from] impurity. All of the days [he observed] initially are invalidated.
These are the types of impurity stemming from contact with a corpse that a nazirite must shave because of [contact with] them: a) an stillborn fetus, even if the sinews connecting its limbs have not formed, b) an olive-sized portion of the flesh of a corpse, c) an olive-sized portion of a decomposed corpse, d) bones from a corpse which represent the majority of the number of the bones of a corpse even though their volume is not a fourth of a kav, e) bones which represent the majority of the structure of the bones of a corpse even though their volume is not a fourth of a kav, f) a half of a kav of bones even though they do not represent the majority of the number or the structure of the bones of the corpse - all the bones must, however, be from one corpse, not from two, g) the backbone that comes from one corpse, h) the skull that comes from one corpse, i) a [complete] limb that comes from one corpse, j) a limb taken from a living person that has flesh that could cause it to regenerate in a living person, k) half a logof blood from one corpse, and l) a handful of the decomposed mass of a corpse.
What is meant by the term netzel? Flesh from a corpse that decomposed and became putrid liquid.
The decomposed mass (rekev) of a corpse does not convey ritual impurity unless it was buried naked in a marble coffin and was entirely intact. If one limb was lacking or it was buried in garments or in a wooden or metal coffin, there is no concept of rekev. The concept of rekev applies with regard to a corpse alone. This excludes a person who was slain, for his blood is lacking.
When two corpses are buried together, the hair and the nails of a corpse were cut off and buried together with it, or a woman was buried together with a fetus in her womb, the rekev does not convey ritual impurity.
Similarly, if one ground up a corpse until it became a decomposed mass, [these laws do not apply]. It must decompose naturally. If one ground the corpse and then left its remains until they decomposed naturally or a portion of the body decomposed while the person was alive, he died, and then the entire body decomposed, there is an unresolved doubt [concerning the ruling]. Hence, if [a nazirite] becomes impure because of this rekev, there is an unresolved doubt whether he is impure. Similarly, there is an unresolved doubt whether [a nazirite] is impure if he contacts impurity from a fourth of a kav of bones coming from the backbone or the skull when he is under the same shelter as they are.
[With regard to] all of these twelve [sources] of impurity that we listed: If a nazirite touches one of these sources, carries it, covers it from above with [a portion of his body], [the source of] impurity covers [a portion of] the nazirite's [body], or the nazirite and [the source of] impurity were located under the same shelter, [the nazirite becomes impure]. He must perform the shaving [required because of] impurity and bring the sacrifices [required because of] impurity. All [of the days he observed] are invalidated. The only exception is a rekev. It does not convey impurity when one touches it, for it is impossible to touch it entirely [at the same time], for it is not a single mass. If, however, one carried it or became impure because one was under the same shelter, he must perform the shaving.
Similarly, if a nazirite touches or carries a bone from a corpse - even if it is merely the size of a barley-corn - must perform a shaving because of it and bring the sacrifices [required because of] impurity. All [of the days he observed] are invalidated. A bone the size of a barley corn does not, however, convey impurity if one was under the same shelter.
If, by contrast, [a nazirite] becomes impure because of contact with one of the following twelve matters, [the days he observed] are not invalidated:
a) a clod of earth from the Diaspora;
b) [earth from] a field in which a grave had been plowed; both of these convey impurity through touch or if they were carried;
c) branches which emerge from trees, protrusions that emerge from fences, from a bed, a camel, or the like, cover him and one of the twelve sources of impurity [mentioned in the Halachah 2];
d) he becomes impure by being under the same shelter as a quarter of a kav of bones that do not constitute the majority of the number of the corpse's bones, nor the greater portion of his structure;
e) he became impure because of a revi'it of blood from a corpse which conveys ritual impurity whether one touches it, carries it, or is found under the same shelter; f) he became impure because he touched or was under the same shelter as a gravestoneor a stone at the side of a grave; for they convey impurity in either of these two ways; g) he became impurity because of contact with a limb cut from a living person or a corpse which does not have sufficient flesh upon it.
Even though in all the above situations, [the nazirite] is impure for seven days and he must have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, he should not perform the shaving [required when emerging from] impurity, nor bring the sacrifices [required at that time], nor are his initial days invalidated. Nevertheless, the days when he is impure are not counted as part of his nazirite vow.
When [a nazirite] touches a shelter in which a corpse is found or utensils that are touching a corpse, he should not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days. It appears to me that this law is unique to a nazirite. Any other person who contracts impurity that persists for seven days from utensils must have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, as will be explained in Hilchot Tuma'at Meit. Similarly, it appears to me that the reason [a nazirite] does not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days if he touched utensils [that convey such ritual impurity] is so that the days on which he is impure because [of contact with] the utensil will be counted as part of the days of his nazirite vow.
When a nazirite contracts tzara'at and has his status [as a metzora] defined, all of the days during which he is set apart [as a metzora] and the seven days that he counts after purifying himself from his tzara'at between the first shaving and the second shaving do not count as days of his nazirite vow. The days when he is quarantined, by contrast, are counted [as part of his nazirite vow]. Similarly, if either a male or a female has a zav emission from their flesh, all of the days of the emission are counted as part of their [nazirite vow] although they are impure. This matter is a halachah transmitted to Moses at Sinai.
Needless to say, if [a nazirite] becomes impure as a result of other sources of impurity that the days during which he is impure are counted [as part of his nazirite vow] and no days are invalidated. If he becomes impure due to contact with a corpse during the time he is afflicted with tzara'at, all of the previous days are invalidated. [The rationale is that] he is still a nazirite, even though he is ritually impure.
A nazirite is permitted to become impure due to contact with a corpse when doing so is a mitzvah and may shave when doing so is a mitzvah. He is, however, forbidden to partake of [all] wine, whether in connection with a mitzvah or with regard to matters left to one's own choice.
What is implied? A person took an oath that he will drink wine on this day. Thus it is a mitzvah for him to drink. Afterwards, he took a nazirite vow. The nazirite vow takes effect and [supercedes] the oath he took. Hence he is forbidden to drink wine. Needless to say, [a nazirite] is forbidden [to partake of] the wine [over which] Kiddush and Havdalah are recited. For [associating these blessings with wine] is merely a Rabbinic ordinance.
What is meant by the statement that he is permitted to become impure due to contact with a corpse when it is a mitzvah? If he was walking on the road and encountered a corpse and there was no one else to bury it, he should become impure through contact with it and bury it. These matters were communicated by the Oral Tradition.
When a nazirite and a priest encounter a corpse that it is a mitzvah [to bury] the nazirite should [bury it and] become impure even though he invalidates the days [he observed] previously and must bring a sacrifice [because of his] impurity. The priest should not become impure. [The rationale is that the nazirite's] holiness is within the context of time - even if he took an everlasting nazirite vow - while the priest's holiness is beyond the context of time.
If two nazirites - one whose nazirite vow was for 30 days and one whose nazirite vow was for 100 days encounter [such a corpse] - the one whose nazirite vow was for 30 days should become impure, If one was a nazirite for a limited amount of time and the other was a nazirite forever, the nazirite for a limited amount of time should become impure. For the nazirite for all time has a higher degree of holiness.
What is meant by the statement that he is permitted to shave when doing so is a mitzvah? When a nazirite contracts tzara'at and becomes healed in the midst of the days of his nazirite vow, he should shave all of his hair.
[The rationale is that] by shaving, he fulfills a positive commandment, for concerning a metzora, [Leviticus 14:8] states: "And he shall shave all of his hair." Whenever there is [a conflict between] a positive commandment and a negative commandment, if it is possible to observe both of them, that is desirable. If not, the positive commandment supercedes the negative commandment.
Nevertheless, when a nazirite shaves his hair during the midst of his nazirite vow, he violates both a negative commandment and a positive commandment, as [Numbers 6:5] states: "[His hair] is holy. He shall let the mane of the hair of his head grow." And [the observance of] a positive commandment does not supercede a negative commandment that [is reinforced by] a positive commandment. Why then does the positive commandment of shaving the blemish supercede his nazirite vow? Because the nazirite has already become impure because of the tzara'at and the days when he is defined as impure are not counted [towards the fulfillment of his vow], as we explained. [Hence,] his [hair] is not holy during these days. Thus the positive commandment [mentioned above] is withdrawn and only the negative commandment [Leviticus, loc. cit.]: "A razor shall not pass over his head" alone remains incumbent upon him. Therefore the positive commandment of shaving [because of the tzara'at] can come and supercede it.
Nezirut - Chapter 8
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, 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 of fine flour. He should bake twenty loaves from them: ten loaves of matzah and ten loaves of matzah wafers. 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.
Where does he shave his hair? In the Women's Courtyard, 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, 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 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 or the nazirite or female nazirite and waves them. 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, [a nazirite] does not have hair or does not have a palm 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. 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, even if an extensive time has past [since the completion of his nazirite vow].
When a nazirite shaves without using a razor 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, 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, 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, , his shaving is also unacceptable and his sacrifices are not of consequence for him.
If he shaved [his head] when he brought [all] three offerings and one of them was acceptable, his shaving is acceptable. [Afterwards,] he should bring the other offerings [that were not acceptable] and offer them in an acceptable manner.
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], nor is the foreleg [given to the priest].
These three animals and the bread that accompanies them all must come from ordinary property as is true with regard to other vows to sanctify offerings, as will be explained in the appropriate place.
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.
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. 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 use 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.
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.
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.
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“Pharaoh commanded to all his people: Every son that is born shall be cast into the River” (Exodus 1:22). The Nile was the mainstay of the Egyptian economy and its most venerated god. Therein lay the deeper—still relevant—significance of Pharaoh’s decree: Today, too, Jewish survival depends on our ability to resist the dictum that children must be submerged within an educational system whose focus and goal is the attainment of a “career” and “economic success” . . .
–The Lubavitcher Rebbe