Rambam - 1 Chapter a Day

As stated in Hilchot Tumat Tzara’at 11:1-3, after the signs of tzara’at have disappeared from a person’s flesh, he must undergo a twofold purification process that involves shaving his hair on the first and seventh days. Neither of these shavings can be considered as the same shaving as the one performed by a nazirite. The rationale is that the first shaving of the purification from tzara’at is for a different purpose than the shaving performed by a nazirite. For the intent of the shaving of a nazirite is to remove hair, while the intent of the first shaving performed by a person afflicted with tzara’at is to allow hair to grow (Nazir 60b, Radbaz). Similarly, the second shaving associated with tzara’at is not analogous to the shaving associated with the nazirite vow, for the shaving of a metzora is performed before the sprinkling of the blood and the shaving of a nazirite afterwards.

Which involves a prohibition against shaving. As stated in Chapter 7, Halachah 15, ordinarily, "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. [And] when there is [a conflict between] a positive commandment and a negative commandment... the positive commandment supercedes the negative commandment." There is also a positive commandment for a nazirite to grow his hair long and a negative commandment does not override a negative commandment and a positive commandment. Nevertheless, when a nazirite contracts tzara'at, that there is no positive commandment involved in growing his hair. Since it is possible that this is not the situation prevailing in this instance, he should not shave (Radbaz).

In this instance, it is questionable whether he is required to perform a shaving to emerge from ritual impurity ( as explained at the beginning of Chapter 6) or not.

A person who seeks to emerge from the impurity associated from the state of ritual impurity associated with contact with a human corpse must have the ashes of a Red Heifer sprinkled upon him on the third and seventh days after he became ritually impure. He must also immerse himself in a mikveh (Hilchot Parah Adumah 11:1).

For only then will he complete all the shavings required because of the doubts and complete his nazirite vow.

For then he will have performed both of the shavings required of a person who contracted tzara’at and will have had the ashes of the Red Heifer sprinkled upon him to purify him from the impurity associated with contact with a human corpse.

The Rambam mentions this shaving first, because this is the only definite obligation.

For until then he is forbidden to shave because perhaps he is not impure and his nazirite vow must be observed. The details regarding the sacrifices that must be offered when shaving his hair are explained in Halachot 4-5.

As stated in Halachah 9, this applies only to a minor or a woman who took nazirite vows. If the nazirite is an adult male, he may not shave his head, because of the doubt.

According to certain commentaries, this refers to a kosher species of sparrows, according to others to a jay. See the notes of the Living Torah to Leviticus 14:4.

The Ra’avad writes that the Rambam’s statements are correct if he became ritually impure more than seven days before the end of his first year of nazirite observance. If, however, there is less than seven days left before the conclusion of the year, different rules apply, for he will have not fulfilled the seven days required before shaving to emerge from impurity. The Kessef Mishneh takes issue with the Ra’avad’s statements.

Were he to have indeed been a metzora.

And as stated in Chapter 7, Halachah 9, the days when a person's status is defined as a metzora are not included as part of the fulfillment of his nazirite vow.

He could not wait only seven days, because it is possible he was not a metzora in which instance, he would not be permitted to shave his hair within the time of his nazirite vow.

Our translation follows the understanding of the Radbaz and others. This understanding is supported by Halachah 5. The standard published text follows a slightly different version.

And until he is ritually pure, the days he observes for his nazirite vow are not of consequence. He may not, however, perform these shavings earlier, because he is not definitely impure or a metzora.

I.e., the first three shavings.

Ordinarily, we are forbidden to benefit from the hair of a naziritc (see Chapter 8, Halachah 2), even if he became impure (Chapter 6, Halachah 14). Nevertheless, as the Rambam states in Chapter 7, Halachah 15, when a nazirite becomes afflicted with tzara’at, the holiness associated with his hair is nullified. Even with regard to the last shaving, his hair is not definitely forbidden, because it is possible that he already fulfilled his obligations with the first shavings (Radbaz).

This all follows the pattern explained in the notes to the previous halachah.

The full order of sacrifices that such a person would be required to bring were he in fact to have contracted ritual impurity and have been afflicted by tzara'at is the following: a) because of tzara'at: on the eighth day of the purification process, he must bring a guilt offering, a sin offering, and a burnt offering; b) because he became impure, he must bring a sin offering, a guilt offering, and a burnt offering; and c) upon completion of his nazirite vow in purity, he brings a burnt offering, a peace offering, and a sin offering.

Because, as will be explained, it is possible to bring a fowl as a sacrifice when there is a doubt involved, but not an animal.

See Hilchot Mechusrai Kapparah 5:10; Hilchot Shegagot 10:13.
A wealthy metzora must bring a ewe as a sin offering, while a poor one may bring two sets of doves or turtledoves. If the rich man retains possession of his property, he will not be able to bring a sin offering, because an animal can never be brought as a sin offering because of doubt (Radbaz).

For all of these are brought because of the doubt involved.

See Hilchot Pesulei HaMukdashim 19:10.

Chapter 8, Halachah 1. The Rambam does not mention the wild birds that must be brought as part of the purification process for a metzora, for they were not sacrifices brought within the Temple.

I.e., the sin offering brought after the first shaving.

Because of contact with a corpse alone and not afflicted with tzara'at.

The wild birds brought after the first shaving are not considered sacrifices, because they are not brought within the Temple. According to this possibility, it was not necessary for him to have brought the sin offering at the time of the first shaving. That first shaving cannot, however, serve two purposes as the Rambam explains.

See Halachah 2.

I.e., the lambs.

As required of a nazirite who completes his nazirite vow in purity.

For the burnt offering required when a nazirite completes his vow in purity is a lamb and that required from a nazirite emerging from ritual impurity is a dove or turtle dove.

I.e., for the second shaving, he should make the following stipulation: “If I were only ritually impure because of contact with a corpse, then the first sin offering marked the emergence from ritual impurity and this is the sin offering required at the conclusion of the nazirite vow. If I had contracted tza ‘arat, this is for the sake of purification from that affliction. And If I were neither ritually impure nor had contracted tzara ‘at, this is a freewill· offering.”
For the third shaving, he should stipulate: “If I were both ritually impure and afflicted by tzara ‘at, the second sacrifice marks the purification from tzara ‘at and this marks the emergence from the ritual impurity stemming from a corpse. If I had been afflicted by tzara ‘at, but not ritually impure, this is to complete the obligation of my nazirite vow. If I had not been afflicted by tzara ‘at, this is a freewill offering.”

I.e., a burnt offering, a sin offering, and a peace offering.

For a nazirite who became impure should not bring a lamb as a burnt offering.

We do not say that the burnt offering brought after the second or third shaving was the required offering, because perhaps he had been afflicted with tzara ‘at, in which instance those shavings were necessary to purify him (Kessef Mishneh ).

With regard to a sin offering, the Rambam wrote in Halachah 5 that a metzora should not bring his sacrifice until after the second shaving. For this reason, the Ra’avad protests the Rambam’s statements. Nevertheless, as stated with regard to a related issue in Hilchot Ma ‘aseh HaKorbanot 18:9, a distinction can be made between a burnt offering and a sin offering, for the sin offering is the fundamental catalyst for atonement and the burnt offering is merely a present (Kessef Mishneh; Lechem Mishneh).

One of these burnt offerings was obviously a freewill offering, because only one burnt offering is required for the two shavings necessary to mark the purification from tzara ‘at. The other burnt offering is also a freewill offering, because the shaving is required lest he was also impure because of contact with a corpse. Nevertheless, the burnt offering required for such a shaving is not a lamb, but rather a dove or a turtle dove.

As explained above.

The fact that they are being brought much later than the burnt offering is not significant.

Hence they are not required in this complex situation.

See Chapter 6, Halachah 12, with regard to ·a nazirite and Hilchot Mechusrei Kapparah 1 :5 with regard to a metzora. The Ra’avad differs with the Rambam and maintains that the guilt offering is also an absolute requirement for the purification of a nazirite. The Radbaz and the Kessef Mishneh support the Rambam’ s ruling.

The commentaries raise a difficulty with the Rambam’s statement, noting that as explained in Halachah 5, the sin offering for a metzora is brought in association with the second shaving, not the first. The Merkevet HaMishneh states the intent is that the sacrifice is brought because of the question of impurity stemming from contact with a human corpse.

For it is not known whether he was a metzora or not.

For if he does not bring an animal as a sacrifice, the shaving is not acceptable and in violation of his nazirite vow.

After the fourth shaving.

The fact that the remainder of the sacrifices are not brought until a significantly later time, i.e., after the fourth shaving, is not significant.

As mentioned in Chapter 2, Halachah 13, a nazirite vow taken by a minor can be binding according to Scriptural Law.

For the prohibition against shaving the comers of the hair and the beard is not incumbent upon them (Hilchat Avodat Kochavim 12:5).

I.e., the first three shavings described above.

As explained above, when a mitzvah is involved in the shaving, we follow the principle: The perfonnance of a positive commandment supercedes the observance of a prohibition. This applies, however, only when we are certain that the observance of a positive commandment is indeed involved.

See Hilchot Tumat Tzara ‘at 11:4.

Shaving and bringing the appropriate sacrifices. The sequence when the shavings are performed and sacrifices are brought is not explicitly mentioned by the Rambam. However, as reflected in the gloss of the Lechem Mishneh, seemingly he may perform the shaving immediately. Since he is definitely afflicted with tzara ‘at, there is no prohibition against his shaving during the tenn of his nazirite vow.

This purifies him from the impurity associated with a human corpse. Unless he performs this act of purification, no sacrifices may be offered on his behalf (Hilchot Bi ‘at HaMikdash 2: 12). The fact that he is still ritually impure because of tzara ‘at does not prevent him from purifying himself from the impurity associated with contact with a corpse (Hilchat Parah Adumah 11 :3).

After the completion of all the days of his nazirite vow. He is required to wait this amount of time, because perhaps he never became impure. Thus were he to perform the shaving earlier, he might be shaving in the midst of his nazirite vow.

Any observance of his vow before then is disqualified. Nor can he bring the sacrifices required when emerging from ritual impurity until he first purifies himself from the possibility of having been afflicted with tzara ‘at.

Since it is not certain that he has tzara'at, the shaving does not supercede his nazirite vow and thus he must wait until the observance of his nazirite vow is concluded.

For otherwise, he is ritually impure and may not partake of sacrifices. Our translation reflects an emendation of the standard published text of the Mishneh Torah, based on authoritative manuscripts.

To be purified from the ritual impurity stemming from contact with a human corpse, so that sacrifices may be offered on his behalf, as explained above.

For the reason explained in the following halachah.

I.e., he is required to wait this amount of time as explained in Chapter 6, Halachah 7, but seemingly, he has already waited these days, in the process of his purification from tzara ‘at.

See ch. 13 of Hilchot Nedarim. Halachot 24 and 25 of that chapter focus on the negative dimension of taking vows that involve prohibitions, but Halachah 23 explains that there are situations, i.e., when one feels challenged by his material desires, when taking such vows are praiseworthy. See the incident from Nedarim 9b quoted in the notes to that halachah.

This Hebrew term shares the same letters as the root of the word nazirite.