TODAY'S LAWS & CUSTOMS:
• COUNT "TWENTY DAYS TO THE OMER" TONIGHT
Tomorrow is the twentieth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is twenty days, which are two weeks and six days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Yesod sheb'Tifferet -- "Connection in Harmony"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
TODAY IN JEWISH HISTORY:
• MAIMONIDES SAVED (1165)
The 4th of Iyar was observed by Maimonides (Rabbi Moses ben Maimon, 1135-1204) as a personal day of fasting and prayer. Maimonides recounts that when he and his family were fleeing Islamic persecution from Fez, Morocco to the Holy Land, their ship was caught in a fierce storm at sea. He cried out to G-d in prayer and vowed to fast each year on this date.
DAILY QUOTE:
Whoever saves a single life, is as though he saved an entire world--Talmud, Sanhedrin 37a
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Behar, 1st Portion Leviticus 25:1-25:13 with Rashi
• Chapter 25
1. And the Lord spoke to Moses on Mount Sinai, saying, א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה בְּהַר סִינַי לֵאמֹר:
on Mount Sinai: What [special relevance] does the subject of Shemittah [the “release” of fields in the seventh year] have with Mount Sinai? Were not all the commandments stated from Sinai? However, [this teaches us that] just as with Shemittah, its general principles and its finer details were all stated from Sinai, likewise, all of them were stated-their general principles [together with] their finer details-from Sinai. This is what is taught in Torath Kohanim (25:1). [And why is Shemittah used as the example to prove this rule, especially since the very fine details are not even specified here (Sefer Hazikkaron)?] It appears to me that its explanation is as follows: [At the plains of Moab, Moses reiterated the majority of the laws of the Torah to the Israelites before their entry into the land of Israel, this reiteration comprising most of the Book of Deuteronomy. Now,] since we do not find the laws of Shemittah [“release”] of land reiterated on the plains of Moab in Deuteronomy, we learn that its general principles, finer details, and explanations were all stated at Sinai. Scripture states this [phrase] here to teach us that [just as in the case of Shemittah,] every statement [i.e., every commandment] that was conveyed to Moses came from Sinai, [including] their general principles and finer details [and that the commandments delineated in Deuteronomy were merely] repeated and reviewed on the plains of Moab [not originally given there].
בהר סיני: מה ענין שמיטה אצל הר סיני, והלא כל המצות נאמרו מסיני, אלא מה שמיטה נאמרו כללותיה ופרטותיה ודקדוקיה מסיני, אף כולן נאמרו כללותיהן ודקדוקיהן מסיני, כך שנויה בתורת כהנים. ונראה לי שכך פירושה לפי שלא מצינו שמיטת קרקעות שנשנית בערבות מואב במשנה תורה, למדנו שכללותיה ופרטותיה כולן נאמרו מסיני, ובא הכתוב ולמד כאן על כל דבור שנדבר למשה שמסיני היו כולם כללותיהן ודקדוקיהן, וחזרו ונשנו בערבות מואב:
2. Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the Lord. ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהֹוָה:
a Sabbath to the Lord: For the sake of the Lord, just as is stated of the Sabbath of Creation (see Exod. 20:10) [i.e., just as every seventh day is a holy Sabbath day, acclaiming that God Himself rested on the seventh day and thus acclaiming that God is the Supreme Creator of all existence, likewise, man must rest from working the land on the seventh year, for the sake of God, not for the sake of the land, so that it should gain fertility by lying fallow for a year]. — [Sifthei Chachamim ; Torath Kohanim 25:7]
שבת לה': לשם ה', כשם שנאמר בשבת בראשית:
3. You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce, ג. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ:
4. But in the seventh year, the land shall have a complete rest a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard. ד. וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהֹוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר:
the land shall have [a complete rest]: for fields and vineyards [but you may dig holes in your land]. — [Sifthei Chachamim]
יהיה לארץ: לשדות ולכרמים:
nor shall you prune: Heb. לֹא תִזְמֹר. [This refers to the procedure in which] they cut off the [excessive] vine-branches (זְמוֹרוֹת) [and this expression] is rendered [by Onkelos] as לָא תִכְסָח, you shall not cut off, and similar to it is “as thorns cut down (כְּסוּחִים) [that are burned in fire]” (Isa. 33:12), and "it is burned with fire, it is cut (כְּסוּחָה) down.
לא תזמר: שקוצצין זמורותיה. ותרגומו לא תכסח, ודומה לו (ישעיה לג יב) קוצים כסוחים, (תהלים פ יז) שרופה באש כסוחה:
5. You shall not reap the aftergrowth of your harvest, and you shall not pick the grapes you had set aside [for yourself], [for] it shall be a year of rest for the land. ה. אֵת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר וְאֶת עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר שְׁנַת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ:
the aftergrowth of your harvest: although you did not sow it, but it grew by itself from seeds that [inadvertently] had dropped on [the ground] at the time of harvesting. This is called סְפִיחַ.
את ספיח קצירך: אפילו לא זרעתה והיא צמחה מן הזרע שנפל בה בעת הקציר, הוא קרוי ספיח:
You shall not reap: to keep it like a regular harvest, but it must be rendered ownerless, [and available] for everyone [to take at will]. — [Be’er Basadeh]
לא תקצור: להיות מחזיק בו כשאר קציר, אלא הפקר יהיה לכל:
the grapes you had set aside [for yourself]: [i.e., those grapes] that you set aside (הִנְזַרְתָּ) and kept people away from them and did not declare them ownerless.
נזירך: שהנזרת והפרשת בני אדם מהם ולא הפקרתם:
you shall not pick: Those, you shall not pick, but [you may pick] from crops declared ownerless. — [Torath Kohanim 25:8]
לא תבצר: אותם אינך בוצר, אלא מן המופקר:
6. And [the produce of] the Sabbath of the land shall be yours to eat for you, for your male and female slaves, and for your hired worker and resident who live with you, ו. וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ:
And [the produce of] the Sabbath of the land, shall be [yours to eat]: Although I have prohibited the produce [of the Shemittah year] to you, I did not prohibit you to eat it or to derive benefit from it, only that you should not treat it as if you were its owner. Rather, everyone is deemed equal [regarding the use of the Shemittah year’s produce]-you, [your slaves,] and your hired worker and resident.
והיתה שבת הארץ וגו': אף על פי שאסרתים עליך, לא באכילה ולא בהנאה אסרתים, אלא שלא תנהוג בהם כבעל הבית, אלא הכל יהיו שוים בה, אתה ושכירך ותושבך:
And the produce of the Sabbath of the land... yours to eat: שַׁבַּת הָאָרֶץ. You may eat from what you treated as ownerless (שָׁבוּת), [see Sifthei Chachamim], but from that [produce] which is stored away, you shall not eat. — [Torath Kohanim 25:10]
שבת הארץ לכם לאכלה: מן השבות אתה אוכל, ואי אתה אוכל מן השמור:
for you, for your male and female slaves: Since Scripture says [regarding Shemittah], “and the poor of your people shall eat [it]” (Exod. 23:11), one might think that it [the produce of the Shemittah year] is prohibited to be eaten by wealthy people. Scripture, therefore, says here, “for you, for your male and female slaves,”-we see that the [wealthy] owners and the male and female slaves are included here [to permit them also to eat of the Shemittah year produce]. — [Torath Kohanim 25:12 and see Sefer Hazikkaron]
לך ולעבדך ולאמתך: לפי שנאמר (שמות כג יא) ואכלו אביוני עמך, יכול יהיו אסורים באכילה לעשירים, תלמוד לומר לך ולעבדך ולאמתך, הרי בעלים ועבדים ושפחות אמורים כאן:
and for your hired worker and resident [who live with you]: Even non-Jews. — [Torath Kohanim 25:14] [Hired worker is one hired by the day. Resident is one hired by the year (Bechor Shor).]
ולשכירך ולתושבך: אף הגוים:
7. And all of its produce may be eaten [also] by your domestic animals and by the beasts that are in your land. ז. וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל תְּבוּאָתָהּ לֶאֱכֹל:
by your domestic animals and by the beasts: But if a beast may eat [Shemittah produce], how much more so are domestic animals [allowed to eat it], since you are obliged to feed them! So why does Scripture mention “by your domestic animals”? [The answer is that Scripture] compares the domestic animal to the beast. As long as beasts [have a particular food available for them to] eat in the field, you may feed your domestic animals from your house. However, once that [particular food] has been consumed by the beasts in the field, you must remove what you had [stored] in your house for your domestic animals [and make that food freely available to everyone]. — [Torath Kohanim 25:15]
ולבהמתך ולחיה: אם חיה אוכלת בהמה לא כל שכן, שמזונותיה עליך, מה תלמוד לומר ולבהמתך, מקיש בהמה לחיה, כל זמן שחיה אוכלת מן השדה האכל לבהמתך מן הבית, כלה לחיה מן השדה כלה לבהמתך מן הבית:
8. And you shall count for yourself seven sabbatical years, seven years seven times. And the days of these seven sabbatical years shall amount to forty nine years for you. ח. וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה:
sabbatical years: Heb. שַׁבְּתֹת שָׁנִים, sabbatical years. Now, [since our verse therefore tells us to count “seven sabbatical years,”] one might think that we should observe seven consecutive sabbatical years, and then make a Jubilee year after them. Scripture, therefore, continues here, “seven years seven times,” thus showing us that every Shemittah year occurs in its own time [namely, every seventh year]. — [Torath Kohanim 25:13]
שבתת שנים: שמטות שנים. יכול יעשה שבע שנים רצופות שמטה ויעשה יובל אחריהם, תלמוד לומר שבע שנים שבע פעמים, הוי אומר כל שמטה ושמטה בזמנה:
And the days of these seven [sabbatical years will amount to forty-nine years]: [But is it not already clear that seven years seven times equals forty-nine? However, this] comes to tell us that even though you have not observed the Shemittah years [throughout that period], nevertheless, make a Jubilee at the end of forty-nine years. — [Torath Kohanim 25:14] [This is a Midrashic explanation, linking the end of our verse with the next, to read, “And the days of these seven sabbatical years will amount to forty-nine years for you (and) Then…you shall proclaim with shofar blasts.”] The simple meaning of our verse is, however, that the calculation of the years of the Shemittah cycles will amount to the number forty-nine.
והיו לך ימי שבע וגו': מגיד לך שאף על פי שלא עשית שמטות עשה יובל לסוף מ"ט שנה. ופשוטו של מקרא יעלה לך חשבון שנות השמטות למספר מ"ט:
9. You shall proclaim [with] the shofar blasts, in the seventh month, on the tenth of the month; on the Day of Atonement, you shall sound the shofar throughout your land. ט. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל אַרְצְכֶם:
You shall proclaim: Heb. וַהַעֲבַרְתָּ, [lit., “you shall pass” something from one place to another. But here, this term] stems from [the similar expression in the verse], “and they proclaimed (וַיַּעֲבִירוּ קוֹל) throughout the camp” (Exod. 36:6), an expression of proclamation. — [R.H. 34a]
והעברת: לשון (שמות לו ו) ויעבירו קול במחנה, לשון הכרזה:
[On the tenth of the month,] on the Day of Atonement: But since it says, “on the Day of Atonement,” do I not already know that this occurs “on the tenth of the month”? So why does Scripture need to state, “on the tenth of the month”? However, [it does so,] in order to teach you the following: [The obligation] to sound the shofar on the tenth of the month [i.e., on the Yom Kippur of the Jubilee year] overrides the [prohibition of sounding the shofar on the] Sabbath “throughout your entire land,” whereas [the obligation] to sound the shofar on Rosh Hashanah does not override the [prohibition of sounding the shofar on] Sabbath “throughout your entire land,” except in the court of law [where this prohibition does not apply (see Ramban on our verse)]. — [Torath Kohanim 25:16]
ביום הכפורים: ממשמע שנאמר ביום הכפורים איני יודע שהוא בעשור לחדש, אם כן למה נאמר בעשור לחדש, אלא לומר לך תקיעת עשור לחדש דוחה שבת בכל ארצכם, ואין תקיעת ראש השנה דוחה שבת בכל ארצכם, אלא בבית דין בלבד:
10. And you shall sanctify the fiftieth year, and proclaim freedom [for slaves] throughout the land for all who live on it. It shall be a Jubilee for you, and you shall return, each man to his property,_ and you shall return, each man to his family. י. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל ישְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ וְאִישׁ אֶל מִשְׁפַּחְתּוֹ תָּשֻׁבוּ:
And you shall sanctify [the fiftieth year]: [How?] At its commencement, [this Jubilee year] is sanctified in the court, [at which time] they declare: “This year is holy!”
וקדשתם: בכניסתה מקדשין אותה בבית דין ואומרים מקודשת השנה:
and proclaim freedom: for slaves, whether a נִרְצָע [a Jewish slave who chose to remain with his master even after his being permitted to go free at the end of six years and who therefore had to have his ear bored (see Exod. 21:16) or a slave] for whom his six-year period since having been sold has not yet elapsed. Said Rabbi Judah: What does this term דְּרוֹר mean? As one who dwells (כִּמְדַייֵר) in a dwelling (בֵּי דַייְרָא) etc., who dwells wherever he wishes, and is not under the domain of others [thus, the term דְּרוֹר denotes “freedom”]. — [Torath Kohanim 25:18, R.H. 9b and see Rashi there]
וקראתם דרור: לעבדים, בין נרצע, בין שלא כלו לו שש שנים משנמכר. אמר ר' יהודה מהו לשון דרור, כמדייר בי דיירא ומסחר בכל מדינה וכו', שדר בכל מקום שהוא רוצה ואינו ברשות אחרים:
It shall be a Jubilee: This year is distinguished from all other years, for only it has a special name. And what is that name? It is called יוֹבֵל [meaning “ram’s horn” (see Rashi on Exod. 19:13)], because of the shofar that is sounded [upon its commencement].
יובל הוא: שנה זאת מובדלת משאר שנים בנקיבת שם לה לבדה. ומה שמה, יובל שמה, על שם תקיעת שופר:
and you shall return, each man to his property: that the fields revert to their owners. [This verse does not mean that the owner must return to his field, but that the ownership of the field returns to the one who had sold it (Mesiach Illemim)].
ושבתם איש אל אחזתו: שהשדות חוזרות לבעליהן:
and you shall return, each man to his family: [This clause comes] to include the “bored one.” (See second Rashi on this verse.) - [Kid. 15a]
ואיש אל משפחתו תשבו: לרבות את הנרצע:
11. This fiftieth year shall be a Jubilee for you you shall not sow, nor shall you reap its aftergrowth or pick [its grapes] that you had set aside [for yourself]. יא. יוֹבֵל הִוא שְׁנַת הַחֲמִשִּׁים שָׁנָה תִּהְיֶה לָכֶם לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ אֶת סְפִיחֶיהָ וְלֹא תִבְצְרוּ אֶת נְזִרֶיהָ:
This fiftieth year shall be a Jubilee for you: What does this come to teach us?“ Since Scripture says (preceding verse),”And you shall sanctify [the fiftieth year,“ one might think that just as, at the beginning of the year, it gains sanctity progressively, so should its sanctity extend after the year, as it is with other instances of sanctification of holy times, e.g., Sabbath or a holy Festival, with which some ordinary time is added on to the holy time, here, too, some of the year following the Jubilee must be added on to it. Scripture, therefore, says, ”This fiftieth year shall be a Jubilee for you" - only the fiftieth year, with no extensions. The above] is taught in Tractate R.H. (8b) and Torath Kohanim (25:23).
יובל הוא שנת החמשים שנה: מה תלמוד לומר, לפי שנאמר וקדשתם וגו', כדאיתא בראש השנה (ח ב) ובתורת כהנים:
its [grapes that] you had set aside: Heb. נְזִרֶיהָ, those grapes stored away, but you may harvest those that have been rendered ownerless. [For] just as with Shemittah [the term נְזִירֶךָ] is stated [specifically referring to grapes (see Rashi verse 5 above)], so with Jubilee, [this term נְזִרֶיהָ] is stated [and refers specifically to grapes, for Shemittah and Jubilee are equal in all matters. (Mesiach Illemim, Devek Tov, Sifthei Chachamim) See also Be’er Basadeh, Maskil L’David]. Thus, two holy years are found right next to each other-the forty-ninth year [in each cycle] is Shemittah and the fiftieth year is Jubilee.
את נזריה: את הענבים המשומרים. אבל בוצר אתה מן המופקרים, כשם שנאמר בשביעית כך נאמר ביובל, נמצאו שתי שנים קדושות סמוכות זו לזו, שנת מ"ט שמטה ושנת החמישים יובל:
12. For it is Jubilee. It shall be holy for you; you shall eat its produce from the field. יב. כִּי יוֹבֵל הִוא קֹדֶשׁ תִּהְיֶה לָכֶם מִן הַשָּׂדֶה תֹּאכְלוּ אֶת תְּבוּאָתָהּ:
It shall be holy for you: [The produce of Jubilee] attaches its holiness onto the money [it is sold for] like items dedicated to the Holy Temple. However, one might think that [just like items dedicated to the Holy Temple, this produce] leaves [its holy status,] to become unholy-Scripture, therefore, says here “It shall be,” [as if to say,] they shall remain as they were. — [Suk. 40b]
קדש תהיה לכם: תופסת דמיה כהקדש. יכול תצא היא לחולין, תלמוד לומר תהיה, בהוויתה תהא:
You shall eat [its produce] from the field: You shall [gauge your] eating in the house, by way of the field. [That is to say,] once [a particular food] has been consumed by the beasts in the field, you must remove [what you had stored of that food] from your house [and make it freely available to all]. (See Rashi on verse 7 above; Torath Kohanim 25:26). Just as was stated regarding Shemittah, so it is stated regarding the Jubilee.
מן השדה תאכלו: על ידי השדה אתה אוכל מן הבית, שאם כלה לחיה מן השדה אתה צריך לבער מן הבית, כשם שנאמר בשביעית כך נאמר ביובל:
13. During this Jubilee year, you shall return, each man to his property. יג. בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל אֲחֻזָּתוֹ:
you shall return, each man to his property: But has this not already been stated, [when Scripture says], “ and you shall return, each man to his property” (verse 10 above)? However, [this clause is stated here,] to include one who sold his field, and his son arose and redeemed it, that it reverts to his father in the Jubilee. — [Torath Kohanim 25:28]
תשבו איש אל אחזתו: והרי כבר נאמר (פסוק י) ושבתם איש אל אחזתו, אלא לרבות המוכר שדהו ועמד בנו וגאלה שחוזרת לאביו ביובל:
-------
Tehillim: Psalms Chapters 23 - 28
• Chapter 23
When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just deserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
-------
Tanya: Likutei Amarim, beginning of Chapter 46
• Lessons in Tanya
• Today's Tanya Lesson
Sunday, Iyar 4, 5774 • May 4, 2014
Likutei Amarim, beginning of Chapter 46
In the previous chapter the Alter Rebbe described yet another manner in which a person can perform Torah and mitzvot “with his heart” — with the love and fear of G d — and that is, by utilizing the attribute of Jacob, which is the quality of mercy. In this case the individual arouses compassion within himself upon his exiled soul and upon its source, the Ein Sof, and in this frame of mind he studies Torah and performs mitzvot. This endeavor extricates his soul from its spiritual exile (whither it has been banished by his own inappropriate thoughts, words and deeds), and restores it to its source in the blessed Ein Sof.
In this chapter the Alter Rebbe goes on to explain how very, very close it is for every Jew to reveal his hidden love of G d. The approach explained in this chapter is novel (as the Rebbe clarifies), inasmuch as it utilizes the Jew’s very nature, thereby obviating the need for a specific manner of contemplation; a relatively general and tangible manner of contemplation will do, as will soon be explained. Indeed, the lower the spiritual level of the individual, the easier it is for him to awaken this hidden love — a paradox that will also be explained presently.
This manner of contemplation enables a Jew to serve G d with fiery, passionate love, leading him to excel in his study of Torah and performance of mitzvot. It also enables him to overcome all obstacles, whether from within or from without, that seek to hinder his service of G d.
Let a man think along these lines: It is in the nature of a human being that when he feels a strong emanation of love from his fellow he will respond in kind. And if the manifestation of love is showered by an exalted personage upon a very lowly individual, the responsive chord of the lowly person’s love will be all the more vibrant.
In a like manner, but infinitely more so, should this obtain when a human being is enveloped by G d’s boundless love for him. Such is the case with the Jewish people. G d showed His boundless love for His people by choosing them from all created beings, from the highest level to the lowest. This love manifested itself by His taking them out of Egypt and bestowing the Torah and its mitzvot upon them alone. And so too does G d show this love to every individual Jew at all times and in all places.
Such boundless love should surely awaken within a Jew an ardent reciprocal love for G d. Moreover, just as G d, because of His love for the Jewish people, “overcame all obstacles” which stood in the way of creating this world (as will be explained in ch. 49), so too should each Jew strive to overcome all obstacles that hinder his service of G d.
ויש דרך ישר לפני איש, שוה לכל נפש, וקרוב הדבר מאד מאד
There is yet another straight way i.e., simple and straightforward, that is equally applicable and suitable to every man, and this matter is very, very nigh, inasmuch as the technique involved is uncomplicated,
לעורר ולהאיר אור האהבה התקועה ומסותרת בלבו
to arouse and kindle the light of the love that is implanted and concealed in his heart,
This love is already found in the heart of every Jew in a concealed state; utilizing the approach about to be described, makes it very simple for every Jew to reveal and actualize it.
להיות מאירה בתוקף אורה, כאש בוערה, בהתגלות לבו ומוחו
that it may shine forth with its intense light, like a flaming fire, in the consciousness of the heart and mind,
למסור נפשו לה׳ וגופו ומאודו
ultimately enabling the person to surrender his soul to G d together with his body and [material] possessions,
בכל לב ובכל נפש ומאד
this being done with all his heart, and all his soul and all his “might” — with the boundless devotion of his soul’s essence,
מעומקא דלבא באמת לאמיתו
from the depth of the heart, in absolute truth,
ובפרט בשעת קריאת שמע וברכותיה, כמו שיתבאר
and especially, i.e., a most propitious time for the person to kindle this love in such a manner is, at the time of the recital of the Shema and its blessings, as will be explained later, on the particular connection of the Shema and its blessings to the arousal of this love.
והוא
And this technique for revealing this love is,
כאשר ישים אל לבו מה שאומר הכתוב: כמים הפנים לפנים, כן לב האדם לאדם
to take to heart the meaning of the verse:1 “As water mirrors the face to the face, so does the heart of man to man.”
פירוש: כמו שכדמות וצורת הפנים שהאדם מראה במים, כן נראה לו שם במים אותה צורה עצמה
This means2 that as [in the case of] the likeness and features of the face which a man presents to the water, the identical face is reflected back to him from the water,
That image mirrors not only the person’s external features, but also the nuances of facial expression that signify joy, sorrow, and so on, thus revealing not only his physical state but his mental state as well.
ככה ממש לב האדם הנאמן באהבתו לאיש אחר
so indeed is also the heart of a man who is loyal in his affection for another person,
הרי האהבה זו מעוררת אהבה בלב חבירו אליו גם כן, להיות אוהבים נאמנים זה לזה
for this love which he has for the other awakens a loving response for him in the heart of his friend also, so that they come to love each other loyally,
Even the love harbored in one’s heart arouses a reflected love in another.
בפרט כשרואה אהבת חבירו אליו
especially when he sees his friend’s love for him, freely revealed.
FOOTNOTES
1.Mishlei 27:19.
2.The Rebbe explains that by going on to say “This means...” after having quoted from Mishlei, the Alter Rebbe is expounding the verse in a manner other than its supposed simple meaning.
As stated at the opening of Mishlei, the purpose of the book is to teach “wisdom and ethics” — proper moral behavior. This verse, then, teaches us that “as water mirrors the face...,” so, too, should one person’s heart respond to the other; one should not repay kindness with evil, and so on.
It goes without saying that some of the ethical exhortations of Proverbs are easier to fulfill than others. Accordingly, this verse cannot serve to buttress that which is being taught here in Tanya — that G d’s love of Jews should arouse a similar response within each and every Jew. The Alter Rebbe therefore does not interpret the verse to mean that “so should be the heart of man to man,” but that “so is the heart of man to man.” King Solomon is not exhorting: he is merely stating an established fact; just as the nature of water is to reflect an image, so, too, is it in man’s nature to mirror the emotion of another. To accomplish this, one need not labor at all; one has but to recognize and consider the fact that his friend is showing him love. He will then immediately be filled with love in return.
However, according to the interpretation of the Alter Rebbe, what is the verse teaching us? And teach us it must, for as mentioned above the purpose of Mishlei is to instruct the reader in proper conduct, and not merely to state truisms.
The lesson may be, proposes the Rebbe, as follows: Since it is indeed a fact that “love reflects love,” one should make an effort to love his fellow abundantly, thereby ensuring that he, in turn, will reflect this love towards himself. Even if the other person may hate him for the moment, still, by being shown love, he will eventually become aware of it; his hatred will wither, and be replaced by love.
In the episle to his chassidim upon his release from Peterburg (entitled Katonti, and appearing in Iggeret HaKodesh as Epistle 2), the Alter Rebbe exhorts them likewise "not to become haughty-minded in relation to their brethren nor to speak defiantly against them. Rather they are to subdue their spirit and heart before everyone.... And, perhaps, through all that, G-d will put it into the heart of their brethren that as water [reflects] the face...."
-------
Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Sunday, Iyar 4, 5774 • May 4, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 205
A Nazirite Eating Grape Seeds
"...from the seed to its skin he shall not eat "—Numbers 6:4.
A nazirite may not eat grape seeds.
A Nazirite Eating Grape Seeds
Negative Commandment 205
Translated by Berel Bell
The 205th prohibition is that a Nazirite is forbidden from eating grape pits.
The source of this commandment is G‑d's statement,1 "He may not eat [anything coming from the grape,] from its pits to its skin."2
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. 6:4.
2.The final words of the verse, "to its skin," actually constitute a separate mitzvah, N206. See below
________________________________________
Negative Commandment 206
A Nazirite Eating Grape Peels
"...its skin he shall not eat "—Numbers 6:4.
A nazirite may not eat grape peels.
A Nazirite Eating Grape Peels
Negative Commandment 206
Translated by Berel Bell
The 206th prohibition is that a Nazirite is forbidden from eating grape skins.
The source of this commandment is G‑d's statement,1 "He may not eat [anything coming from the grape, from its pits to] its skin."
If he eats a kezayis of them, his punishment is lashes.
The proof that these five prohibitions — wine, grapes, raisins, pits, and skins — count as separate mitzvos is because there is a separate punishment of lashes for each one individually. In the words of the Mishneh:2 "There are separate punishments for the wine, the grapes, the skins and the pits." Tractate Nazir3 explains that one who ate [a kezayis each of] grapes, raisins, skins and pits, and squeezed a cluster of grapes and drank [a revi'is of the juice] receives five sets of lashes.
[Therefore, although the Mishneh just mentions grapes, raisins are counted as a separate prohibition.
From this same Gemara we can prove that wine vinegar is not counted separately, but is included under the prohibition of wine:]
The Gemara then tries to prove that the Mishneh omitted a case of lashes in addition to these five — [an inclusive prohibition just] because he is a Nazirite.4 The Gemara responds, "It also omitted mention of the prohibition5 of not breaking one's word," rather than giving a [more obvious] response, "It omitted the prohibition of vinegar."
The reason it could not [give that response] is because there are not separate lashes given for the prohibition on wine and on vinegar. This is because the whole prohibition of vinegar is because it is primarily wine, as we explained above.6 It is as if the verse says that the prohibition [on wine] does not disappear when it becomes spoiled [i.e. turns to vinegar].
One must keep in mind that these [five grape] products which are prohibited to a Nazirite can all be combined to make up one kezayis, and one receives lashes for eating one kezayis made up of all of them.
FOOTNOTES
1.Num. ibid.
2.Nazir 32b.
3.Ibid. 38b.
4.Derived from the verse, "He may not eat anything coming from the grape" (Num. 6:4). See Rashi, ibid.
5.Num. 30:3. N157.
6.N202.
________________________________________
Negative Commandment 208
A Nazirite under the Same Roof as a Corpse
"He shall not come near to a dead body"—Numbers 6:6.
A nazirite may not make himself ritually impure by entering the same roofed area as a corpse.
A Nazirite under the Same Roof as a Corpse
Negative Commandment 208
Translated by Berel Bell
The 208th prohibition is that the Nazirite is forbidden from becoming tameh by entering a tent in which there is a dead body.
The source of this commandment is G‑d's statement,1 "He may not come to a [place where there is a] dead person."
The Gemara2 says clearly, "The verse already says, 'He may not become tameh.' When it says, 'He may not come,' this comes to make separate prohibitions for both becoming tameh [through touching or carrying the dead body] and entering [a tent in which there is a dead body].
There it is explained that if one enters the tent after becoming tameh, he receives only one set of lashes. If, however, he simultaneously entered the tent and become tameh, he receives two sets of lashes.
If, for example, he entered a tent in which there is a person who is about to die, and waited there until the person died, his becoming tameh and his entering the tent in which there is a dead body came simultaneously. If, however, he entered a tent which previously contained a dead body, the tumah preceded the entering,3 as explained [in Nazir] based on the principles given in tractate Ohalos.
FOOTNOTES
1.Num. 6:6.
2.Nazir 42b.
3.One becomes tameh as soon as the tip of his nose enters the tent. He is not considered to have "entered" the tent, however, until he enters completely. Therefore, the two prohibitions do not come simultaneously, and he receives only one set of lashes.
________________________________________
Negative Commandment 207
A Nazirite's Ritual Purity
"For his father, his mother . . . he shall not make himself impure"—Numbers 6:7.
A nazirite may not allow himself to become ritually impure—the sort of impurity contracted through contact with a corpse.
A Nazirite's Ritual Purity
Negative Commandment 207
Translated by Berel Bell
The 207th prohibition is that the Nazirite is forbidden from becoming tameh by means of [contact with or carrying of] a dead body.
The source of this commandment is G‑d's statement,1 "He may not come become tameh even should his father or mother die."
Whenever he becomes tameh from a dead body, he is punished by lashes — regardless of whether or not this type of impurity necessitates cutting his hair [and beginning his Nazirite period again].2
FOOTNOTES
1.Num. 6:7.
2.See Mishnayos Nazir, Ch.7, regarding these two categories.
________________________________________
Rambam:
• 1 Chapter: Mechirah Mechirah - Chapter Seven Mechirah - Chapter Seven
Halacha 1
Whenever a person pays money, but does not perform meshichah on the produce, although the purchaser does not acquire the movable property, as we have explained, the person who retracts - whether the purchaser or the seller - is considered not to have conducted himself in a Jewish manner. He is liable to receive the adjuration referred to as mi shepara. Even if the purchaser only made a deposit, if either of the parties involved retracts, that party is eligible to receive the adjuration referred to as mi shepara.
Halacha 2
What does receiving the adjuration referred to as mi shepara involve? He is cursed in court and told: "May He who exacted retribution from the generation of the flood, the generation who were dispersed, the inhabitants of Sodom and Amorah, and the Egyptians who drowned in the sea, exact retribution from a person who does not keep his word."
After this curse is administered, the seller should return the money.
Halacha 3
The following laws apply when a purchaser pays - either completely or partially - for movable property that he desires to purchase and then retracts and the seller tells him, "Come and collect your money." The money is considered to be an entrusted object. If it is stolen or lost, the seller is not responsible for it.
If, however, the seller retracts, the money is considered to be within his domain, and he is responsible for it even though he tells the purchaser, "Come and collect your money." This applies until he receives the adjuration mi shepara and tells the purchaser afterwards: "Come and collect your money."
Halacha 4
When a person is owed a debt by a colleague and tells him: "Sell me this jug of wine for the debt that you owe me," and the seller agrees, it is considered as if the purchaser paid the money at that time. If either party retracts, he is liable to receive the adjuration mi shepara.
Moreover, if he sold him landed property in exchange for the debt, neither party is allowed to retract. This applies even if the money given as a loan is no longer in the seller's possession at the time of the sale.
Halacha 5
When a person purchases landed property, servants or other movable property from a colleague, a price is agreed upon, and the purchaser leaves collateral in place of the money, the transaction is not completed. Either of the two can retract; he is not even liable to receive the adjuration mi shepara.
Halacha 6
The following rules apply when a verbal agreement alone was concluded with regard to the sale, a price was established, and the purchaser made a mark on the article so that he will have a sign that it is his. Even though the purchaser did not pay any money at all, if either of the parties retracts after the purchaser made the mark, he is liable to receive the adjuration mi shepara.
Moreover, if it is the accepted local business custom that making a mark constitutes a binding act of contract, by making that mark, the purchaser completes the transaction. Neither can retract, and the purchaser is liable to pay the price agreed to.
Halacha 7
It is a clear fact that this law applies only when the mark is made in the presence of the seller, or if the seller says: "Mark your purchase." For this indicates that he has agreed to transfer ownership, as explained with regard to chazakah and meshichah.
Halacha 8
When a person agrees to a transaction with a verbal commitment alone, it is appropriate for him to keep his word even though he did not take any money at all, did not make a mark on the article he desired to purchase, nor leave security. If either the seller or the purchaser retracts, although they are not liable to receive the adjuration mi shepara, they are considered to be faithless, and the spirit of the Sages does not derive satisfaction from them.
Halacha 9
Similarly, if a person promised to give a colleague a gift and failed to do so, he is considered to be faithless.
When does the above apply? With regard to a small gift, because the recipient will depend on the promise that he was given. With regard to a large gift, by contrast, the giver is not considered to be faithless if he retracts, because the recipient does not believe that he will give him these articlesuntil he transfers ownership through a formal kinyan.
Halacha 10
The following rule applies when a person gave money to a colleague to purchase landed property or movable property, and the agent left his colleague's money in his domain and went and purchased the object for himself with his own money. The purchase he performed is concluded; he is, however, considered to be a man of deceit.
Halacha 11
If the agent knows that the seller has affection for him and honors him and would sell the article to him, but not to the person who charged him with purchasing it, the agent is permitted to buy it for himself. He must, however, return and notify the one who sent him. If he is afraid that another person will come and purchase the article before him, he may purchase the article for himself and then notify the one who sent him.
Halacha 12
Several Rabbinic authorities have ruled that if the agent purchased the article for himself using the money entrusted to him by his colleague after considering it to be a loan, he is considered to have purchased the article for himself. We accept his claim: "I considered the money that I was given to be a loan."
I differ and maintain that this ruling is not true. Instead, the purchase belongs to the principal, as will be explained with regard to the laws of an investment partnership.
Halacha 13
The following rules apply when three people give money to one agent to purchase an article for them: If the monies were mixed together, and the agent used only a portion of the money to purchase the article, the article is considered the property of all the purchasers, and they divide ownership of it according to their share of the money. This applies even if the intent of the agent was that the article be purchased by only one of them.
Halacha 14
If the money of one of the partners was bound up and sealed, and that money was used to complete the purchase, the partner whose funds were used alone acquires ownership. This applies even if the agent intended that the article be acquired by all the partnership as a joint enterprise.
-------
Rambam:
• 3 Chapters: Nezirut Nezirut - Chapter 6, Nezirut Nezirut - Chapter 7, Nezirut Nezirut - Chapter 8
Nezirut - Chapter 6
Halacha 1
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.1 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 base2 were removed whether intentionally or unintentionally3 - even if thieves shaved his head against his will - thirty days are invalidated. [He must wait] until he has an uncut mane of hair.4 Afterwards, he counts [the remaining days].
Halacha 2
What is implied? A person took a nazirite vow for 100 days5 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].
Halacha 3
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,6 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,7 at the conclusion of the day, all of the days are invalidated.
Halacha 4
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.8
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.9 If he contracts ritual impurity after the blood [of any of the sacrifices] was sprinkled upon him, none [of the days] are invalidated.10 Instead, he should bring the remainder11 of the sacrifices [associated with completing a nazirite vow] in purity after he regains ritual purity.12
Halacha 5
If he contracted ritual impurity on the following day,13 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,14 he does not invalidate anything even though he did not shave yet. For he has completed his nazirite vow and everything associated with it.15
Halacha 6
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.16 [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.
Halacha 7
When a person takes a nazirite vow although he is ritually impure due to contact with a corpse, the nazirite vow takes effect.17 If he becomes impure again,18 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.19 When a person takes a [nazirite] vow while he is ritually impure, the seventh day is counted for him.20 When, by contrast, a nazirite who was ritually pure, became impure, he should not begin counting until the eighth day.
Halacha 8
When a person takes a nazirite vow in a cemetery, the nazirite vow takes effect.21 Even if he remains there for several days, they are not counted for him. He is liable for lashes for remaining there.22 If he was warned not to take a nazirite vow while there, he should not shave his hair when he leaves there.23 If while in the cemetery he contracted impurity in one of the ways which would require a nazirite to shave,24he should neither shave nor bring a sacrifice [associated with emerging from] impurity.25
Halacha 9
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,26 [causing] him to contract ritual impurity, he is not liable for lashes even though he remains there.27 He does, however, receive stripes for rebellious conduct if he remains [there].28
Halacha 10
When the nazirite29 left the cemetery, remained several days [outside], and then returned, the days he remained outside are not counted [as part of his nazirite vow].30 If he departed, had [the ashes of the Red Heifer] sprinkled upon him, immersed himself [in a mikveh],31 counted several days of his nazirite vow and returned to the cemetery, the days that he counts are significant for him.32 Even if he enters the cemetery on the eighth day [after becoming impure], the seventh day is counted for him.33 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.34 The days [he counted] previously are invalidated35 and he must perform the shaving [required when emerging from] impurity.
Halacha 11
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.36 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.37 He waits until sunset and brings his sacrifices on the eighth day.38 These [sacrifices] are: two turtle doves39 or two young doves,40 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,41 he may bring his sacrifices on that day.
Halacha 12
When does he begin counting [the days of his nazirite vow]? When he brings his sin offering. His burnt offering and his guilt offering,42 by contrast, do not hold him back from [beginning] his counting.43
Halacha 13
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.44 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.45 His burnt offering and guilt offering do not hold him back from counting, as explained [in the previous halachah].
Halacha 14
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].46 Whether he shaves outside the Temple or inside, it is forbidden to benefit from his hair.47 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.48 When one shaves in the Temple,49 if he casts [his hair] under the pot where his guilt offering [is being cooked], he fulfills his obligation.50
Halacha 15
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,51 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.52 [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.
Halacha 16
[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.53 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,54 he does not invalidate [the days he observed].55 This is a law communicated by the Oral Tradition.56
Halacha 17
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 sacrifices57 was sprinkled upon him, all [the days] are invalidated.58If he discovers this after the blood from one of his sacrifices was sprinkled upon him,59[should this be] an unknown [source of] impurity, it does not invalidate [the days] even though he has not performed his shaving yet.
Halacha 18
What is meant by impurity [likened to] the depths?60 [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].61
Halacha 19
When a corpse is found in open view, this is not considered impurity [likened to] the depths.62 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.63 If [it is discovered] in water in the dark or clefts of the rocks, it is not impurity [likened to] the depths.64
Halacha 20
[The following rule applies when] a nazirite who became impure through contact with a corpse goes down to a cave and immerses there,65 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.66
[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.67 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.68
FOOTNOTES
1.Thus if he drank wine for ten days in a thirty day nazirite period, he need not observe more than the thirty days.
2.See Chapter 5, Halachah 11.
3.I.e., the ruling is not dependent on his intent, but on the fact, is the majority of his head shaven or not.
4.I.e., and growing such a mane of hair takes 30 days.
5.According to the Rambam, the same ruling applies whether the nazirite vow is for 30 days or longer.
6.See Halachah 11
7.I.e., the thirtieth day of an ordinary nazirite vow or the last day of a prolonged vow.
8.I.e., thus had he taken a prolonged nazirite vow, he will benefit from the observance of all the days beyond the minimum of thirty. The commentaries discuss whether the invalidation of the 30 days is a Sciptural requirement or a Rabbinic decree.
9.See Chapter 8, Halachah 1.
10.For once the blood is sprinkled upon him, he is considered to have completed his nazirite vow (Nazir 46a; see also Chapter 8, Halachah 5).
11.I.e., the sacrifices other than the one whose blood was sprinkled on him. They were disqualified because of the impurity he contracted.
12.For while a person is impure due to ritual impurity contracted from contact with a corpse, we do not offer any sacrifices for him (Hilchot Bi'at HaMikdash).
13.E.g., after an ordinary nazirite vow on the thirty-second day or on the hundred and second day if he took a nazirite vow for 100 days (Meiri, Nazir 14b).
14.Our text reflects the version of the Mishneh Torah in authoritative manuscripts and early printings. The standard version of the text reads somewhat differently.
15.Even though he has neither shaved, nor brought his sacrifices (Meiri, loc. cit.).
16.I.e., the sacrifices that must be brought when a nazirite becomes impure, as described in Halachah 11.
17.And he must observe the relevant prohibitions.
18.See Chapter 5, Halachah 17.
19.This is the requirement to be observed when emerging from the impurity associated with a human corpse, as described in Hilchot Parah Adumah 11:1. If the impure person has the ashes sprinkled upon him on after the third day of his impurity, the second sprinkling must be performed four days afterwards.
20.As stated in the following halachah, such a person is not required to bring any sacrifices after emerging from impurity. Hence, he may begin counting from the seventh day when he becomes ritually pure. Since a nazirite who becomes impure is required to bring sacrifices on the eighth day (see Halachah 11), he does not begin counting the days of his nazirite vow until that day (Kessef Mishneh).
21.Even though he contracts impurity there, as stated in the previous halachah.
22.I.e., provided he remains there for the time it takes to prostrate oneself (Chapter 5, Halachah 19).
23.I.e., since he is not required to bring a sacrifice, he is not required to shave (Radbaz). The commentaries question, however, why the Rambam mentions a warning in regard to shaving. The only halachic context where a warning is relevant is with regard to lashes. The Radbaz explains that a printing error crept into the text and the proper version should read: "If he was warned not to take a nazirite vow while there, he is liable for lashes. He should not shave his hair...." The Kessef Mishneh also suggests a similar, but not identical emendation. It must, however, be noted that the present version of the text is found in many authoritative manuscripts and early printings of the Mishneh Torah. The Kiryat Sefer attempts to explain its meaning.
24.See Chapter 7, Halachot 2-6. The impurity imparted by the cemetery itself is never sufficient to warrant shaving as explained there.
25.Since he was not pure at the time he took the nazirite vow, he is not required to shave when he incurs impurity.
26.Without his consent. If he acted with his consent, he is liable, as stated in Chapter 5, Halachah 18.
27.From Chapter 5, Halachah 19, one might think that the nazirite would be liable, because he remained in the cemetery in a state of ritual impurity. Indeed, the Ra'avad argues that he should be held liable if he remains. Nevertheless, according to the Rambam's understanding of Nazir 17b, it can be explained that possibly, a distinction can be made between a nazirite who took his vow outside the cemetery and one who took his vow inside the cemetery in such a situation. The rationale is that if he was a nazirite previously, entry into the cemetery in a closed container put him in a precarious position. Hence, he is liable if he remains there. In this instance, since he was not a nazirite previously, there is no difficulty with his entry. Hence he is not liable for remaining (Ma'aseh Rokeach). The Radbaz does not accept this explanation and maintains that here, the nazirite is not liable only because he was not given a warning.
28.For although it is questionable whether he is liable according to Scriptural Law, he is definitely treating his nazirite vow lightly. Hence, he is given this punishment according to Rabbinic Law.
29.This is also speaking about a nazirite who accepted his nazirite vows in a cemetery.
30.Since he did not emerge from ritual impurity, even though he left the cemetery, the laws stated in Halachah 8 apply and he is not required to bring a sacrifice even if he certainly becomes impure in a manner which would ordinarily require a nazirite to bring a sacrifice upon his emergence from impurity.
31.I.e., performed the rites necessary to emerge from ritual impurity.
32.I.e., the days he counted before reentering the cemetery. The days he spent in the cemetery are not counted, as indicated by Chapter 7, Halachah 7. As evident from the continuation of the halachah, this applies in an instance when he is not certain that he contracted impurity for which he is liable according to Scriptural Law.
33.And he must count only 29 days afterwards rather than 30. In actual fact, he is a nazirite who was ritually pure and contracted impurity. Nevertheless, his counting begins on the seventh day and not the eighth (as one might think based on Halachah 7). The rationale is since he originally accepted his nazirite vow in a cemetery, he is governed by the laws that apply in such an instance (Radbaz).
34.Although he was impure previously, his contracting impurity in this manner is significant enough for him to be required to bring the required sacrifices.
35.He must, however, have waited at least two days outside the cemetery. For as the Rambam states in Halachah 6, only two or more days can be invalidated.
36.See Numbers 6:9.
37.See Hilchot Parah Adumah 11:1.
38.See Numbers 6:10.
39.A smaller, wild variety of the dove family. See Hilchot Issurei Mizbeiach 3:2 for more particulars.
40.Ordinary domesticated doves.
41.After purifying himself on the seventh day (Kessef Mishneh).
42.As stated in Hilchot Shegagot 3:11, this is in contrast to all other guilt offerings required by the Torah.
43.I.e., even if he brings them on a later date, it is not significant.
44.Because until he immerses himself and waits until sunset, he is not pure and cannot bring his sacrifices.
45.For the sin offering is the primary factor leading to his emergence from impurity. See Halachah 15.
46.These acts are required for the shaving required after a nazirite completes his vow in purity. See Chapter 8, Halachah 2.
47.Numbers 6:11 describes his hair as "holy." Implied is that it is forbidden to benefit from it (Radbaz).
48.See Hilchot Pesulei HaMukdashim 19:12-14.
49.I.e., on the Temple Mount. Alternatively, it could refer to someone who entered the Women's Courtyard (where the nazirites perform the shaving associated with completing their vows in ritual purity).
50.I.e., he is seeking to emulate a nazirite who shaves after completing his vow in purity who casts his hair under the pot where his peace offering is being cooked. There is a difference of opinion among the Sages (Nazir, Tosefta 4:5) if it is desirable to emulate that act. The Rambam follows the view that at the outset, the hair should be buried and not destroyed by fire. Nevertheless, all authorities agree that after the fact, the shaving is acceptable if the hair is burnt.
51.As stated in Chapter 5, Halachah 16, if a person receives a warning, he receives lashes for every time he contracts impurity. Nevertheless, these warnings have nothing to do with the concept of ritual impurity and have no effect upon it (Radbaz).
52.As evident from Halachah 13, bringing the sin offering is the determining factor in a nazirite's resumption of the counting of the days of his nazirite vows. Hence, if he has not brought that sacrifice, the two times he contracted ritual impurity can be covered by one sin offering.
53.As stated in Halachah 3. Since he was impure, the fact that he completed the observance of his nazirite vow is not significant.
54.See Halachah 18.
55.And he is considered to have completed his nazirite vow.
56.I.e., this is not a concept that can be derived through the principles of Biblical exegesis or through deductive logic. Instead, it is part of the Oral Tradition communicated to Moses at Sinai (the Rambam's Commentary to the Mishnah, Nazir 9:2).
57.Seemingly, this applies to any one of the sacrifices, not only the sin offering.
58.For until the blood is sprinkled upon him, he has not concluded his nazirite vow.
59.For this completes the observance of the nazirite vow. Afterwards, he may drink wine and become impure.
60.Just like mortal wisdom cannot fathom the extent of the depths, so, too, the existence of this corpse is not known to any mortal (Rav Ovadiah of Bartenura, Parah 3:2).
61.The Radbaz states that it must be apparent that the person was killed by another human and not an animal. It must be noted that the Ra'avad differs with the Rambam's ruling, but the Radbaz supports the Rambam's position.
62.For it is likely it was seen by others.
63.In all of these instances, it is highly possible that no other person knew about the impurity.
64.In these instances, though it is difficult for a person from the outside to see the corpse, since it is possible that he will, the impurity is considered to be public knowledge.
65.I.e., to conclude the process of emerging from ritual impurity.
66.Thus in this instance, since it is possible that he touched the corpse when immersing, we are not certain that he purified himself. In the previous halachot, leniency was granted, because the nazirite was ritually pure. Hence we presume that he continues in that state unless we know for certain that he became impure. In this instance, however, he already was impure. Hence we presume that he remains in this state until we know for certain that he has regained purity.
67.I.e., we follow the logic mentioned in the previous note with regard to the situation when a nazirite is ritually pure.
68.In Hilchot Sha'ar Avot HaTumah 14:3, the Rambam writes that if one is in doubt whether he touched a dead lizard floating on water, he is ritually pure, but concludes that this principle applies only with regard to impurity resulting from contact with a dead lizard and not to similar situations applying with regard to other sources of impurity. The rationale is that we follow the principle: When a doubt concerning ritual impurity arises in a private place, we rule stringently. Since the corpse is floating and can be seen, we do not consider it an unknown source of impurity.
Nezirut - Chapter 7
Halacha 1
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.1 [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.2 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.
Halacha 2
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,3 b) an olive-sized portion of the flesh of a corpse,4 c) an olive-sized portion of a decomposed corpse,5 d) bones from a corpse which represent the majority of the number of the bones of a corpse6 even though their volume is not a fourth of a kav,7 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,8 f) a half of a kav of bones9 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,10 k) half a log11of blood from one corpse, and l) a handful of the decomposed mass of a corpse.12
What is meant by the term netzel? Flesh from a corpse that decomposed and became putrid liquid.
Halacha 3
The decomposed mass (rekev) of a corpse does not convey ritual impurity unless it was buried naked in a marble coffin13 and was entirely intact. If one limb was lacking or it was buried in garments14 or in a wooden or metal15 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.
Halacha 4
When two corpses are buried together,16 the hair and the nails of a corpse were cut off and buried together with it,17 or a woman was buried together with a fetus in her womb,18 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 shelter19 as they are.
Halacha 5
[With regard to] all of these twelve [sources] of impurity that we listed:20 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].21 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.22 If, however, one carried it or became impure because one was under the same shelter,23 he must perform the shaving.
Halacha 6
Similarly, if a nazirite touches or carries a bone24 from a corpse - even if it is merely the size of a barley-corn25 - 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 impurity26 if one was under the same shelter.27
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;28
b) [earth from] a field in which a grave had been plowed;29 both of these convey impurity through touch or if they were carried;30
c) branches which emerge from trees,31 protrusions that emerge from fences,32 from a bed, a camel, or the like, cover him and one of the twelve sources of impurity [mentioned in the Halachah 2];33
d) he becomes impure by being under the same shelter as a quarter of a kav of bones34 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;35 f) he became impure because he touched or was under the same shelter36 as a gravestone37or a stone at the side of a grave;38 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.39
Halacha 7
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.
Halacha 8
When [a nazirite] touches a shelter in which a corpse is found or utensils40 that are touching a corpse,41 he should not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days.42 It appears to me43 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.44 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.45
Halacha 9
When a nazirite contracts tzara'at46 and has his status [as a metzora] defined,47 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 shaving48 and the second shaving49 do not count as days of his nazirite vow.50 The days when he is quarantined,51 by contrast, are counted [as part of his nazirite vow].52 Similarly, if either a male or a female has a zav emission from their flesh,53 all of the days of the emission are counted as part of their [nazirite vow] although they are impure.54 This matter is a halachah transmitted to Moses at Sinai.
Halacha 10
Needless to say, if [a nazirite] becomes impure as a result of other sources of impurity55 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.
Halacha 11
A nazirite is permitted to become impure due to contact with a corpse when doing so is a mitzvah56 and may shave when doing so is a mitzvah.57 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.58 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]59 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.60
Halacha 12
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,61 he should become impure through contact with it and bury it.62 These matters were communicated by the Oral Tradition.
Halacha 13
When a nazirite and a priest63 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 time64 - even if he took an everlasting nazirite vow65 - while the priest's holiness is beyond the context of time.
Halacha 14
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 time66 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.
Halacha 15
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.67
[The rationale is that] by shaving, he fulfills a positive commandment,68 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.69
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.70 [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.71
FOOTNOTES
1.The Rambam explains these concepts in the following halachot.
2.In Hilchot Tumat Meit 3:3, the Rambam writes: "All ritual impurity resulting from a corpse for which a nazirite is not required to shave does not stem from Scriptural Law." If this impurity were Rabbinic in origin, the Rambam would not have to explain why it does not invalidate the previous days, it would be obvious. A Rabbinic decree cannot supercede Scriptural Law and according to Scriptural Law, it is forbidden for a nazirite to shave.
As explained in the notes to Chapter 5, Halachah 15, there are times when the Rambam uses the term midivrei sofrim, which usually means "stemming from Rabbinic decree" to refer to matters that are of Scriptural origin, but derived by our Sages using the accepted principles of Biblical exegesis (see Hilchot Ishut 1:2; Sefer HaMitzvot, General Principle 2). Similarly, with regard to the contraction of ritual impurity in question: Although it is not explicitly mentioned in the Torah, it could be considered of Scriptural origin, because it was derived through the laws of Biblical exegesis. Hence, the Rambam needs a derivation from a Scriptural source to explain why shaving is not required.
3.I.e., a fetus in a preliminary stage of development.
4.Whether still soft or dried (Hilchot Tuma'at Meit 2:1).
5.The Rambam defines the term netzel at the conclusion of the halachah; see also Hilchot Tuma'at Meit 2:1.
6.More details concerning the impurity resulting from the bones of a corpse are discussed in Hilchot Tuma'at Meit 2:8-10.
7.A kav is a relatively small measure (1376 cc according to Shiurei Torah, 2400 cc according to Chazon Ish). Thus we are probably speaking of the bones of an infant or a fetus. See Halachah 4.
8.Whether still soft or dried (Hilchot Tuma'at Meit 2:1).
9.A person becomes impure even when he comes into contact with a fourth of a kav of bones (Hilchot Tuma'at Meit 2:9). Nevertheless, a nazirite is not required to shave unless there is a half a kav there. See Halachot 6-7.
10.For a limb that is cut off from a living body is considered as if it was cut off from a corpse (Hilchot Tuma'at Meit 2:3).
11.Half a log is 172 cc according to Shiurei Torah and 300 cc according to Chazon Ish. Even though one revi'it is sufficient to convey ritual impurity (Hilchot Tuma'at Meit 2:12), for a nazirite to be required to shave, twice that amount is required. See also Halachah 6.
12.See the following halachah for a more detailed definition of the term rekev; see also Hilchot Tuma'at Meit 2:11.
13.For in such a situation, the decomposed mass contains nothing more than the corpse, for marble does not decompose. The same law would apply to a glass or stone coffin (Hilchot Tuma'at Meit 3:4).
14.For then its clothes would be mixed together with it.
15.For metal rusts and wood rots and thus the mass would contain something other than the corpse (ibid.).
16.For the concept of rekev applies only when there is one corpse.
17.Since the hair and/or nails were separated, they are considered as separate entities.
18.For the fetus is considered a separate entity.
19.Or covers them with part of his body or part of his body is covered by them, as stated in the following halachah. As indicated by Halachah 6, the unresolved doubt applies only with regard to the impurity resulting from being in the same shelter as this amount of a corpse's bones. If one touches a corpse, he becomes impure, no matter how small the quantity of bones he touches is.
20.In Halachah 2.
21.See Hilchot Tuma'at Meit 1:10-11.
22.See the Rambam's Commentary to the Mishnah (Ohelot 2:2).
23.For the fetus is considered a separate entity.
24.Or a piece of a bone.
25.This is not a minimum measure; even a smaller portion of a bone is sufficient to make the nazirite impure (Radbaz).
26.In Hilchot Tuma'at Meit 2:8 and in his Commentary to the Mishnah (Ohelot 1:8, 2:3) the Rambam explains that this concept is derived from the exegesis of Numbers 14:19: "When a person dies in a tent." Implied is that the object that conveys impurity must clearly indicate that it comes from a person and this is not true of a bone this small.
27.For the fetus is considered a separate entity.
28.In his Commentary to the Mishnah (Ohelot 2:3), the Rambam writes that in the Diaspora, people are not as careful with regard to burial and will bury a corpse anywhere. Accordingly, our Sages feared that perhaps a small portion of a bone would become mixed together with earth. Hence, they decreed that all earth from the Diaspora -even if brought to Eretz Yisrael - conveys ritual impurity. See also Hilchot Tuma'at Meit 2:16.
Based on Chapter 2, Halachot 21-22, we are forced to say that we are speaking about an instance where a nazirite from Eretz Yisrael came in contact with the earth of the Diaspora. If a nazirite vow is taken in the Diaspora, different laws apply as stated there (Radbaz).
29.For we fear that small pieces of the corpse's bones were strewn over the field and that the nazirite came in contact with one (ibid.).
30.But not because of an ohel (shelter).
31.See Hilchot Tuma'at Meit 13:1-2 where the Rambam writes that for a shelter to convey ritual impurity according to Scriptural Law, the shelter must be a handbreadth by a handbreadth.
32.I.e., protrusions less than a handbreadth by a handbreadth.
33.Our text follows the authentic manuscripts and early printings of the Mishneh Torah. The standard printed text follows a different - and somewhat difficult to comprehend - version. See the conclusion of Hilchot Tuma'at Meit 19:6 where the Rambam discusses this issue and states that such impurity is midivrei sofrim, "from the words of the Sages."
34.See the notes to Halachah 2.
35.As mentioned in the notes to Halachah 2, according to Scriptural Law, one is ritually impure. Nevertheless, the Oral Tradition teaches that a nazirite is not required to perform a shaving in this instance (Nazir 54a).
36.For the fetus is considered a separate entity.
37.I.e., the stone laid over the corpse. See the definition of this and the following term in Hilchot Tuma'at Meit 2:15.
38.Which serves as support for the gravestone.
39.I.e., enough flesh that would cause the flesh to regenerate as stated in Halachah 2. See Hilchot Tuma'at Meit 2:3.
40.The Radbaz maintains that this applies to utensils other than those made of metal. Touching metal utensils requires a person to have the ashes of the Red Heifer. According to the Rambam, however, it appears that there is no difference between metal utensils and those of other substances.
41.Since the utensil is touching the corpse, touching the utensil is considered equivalent to touching the corpse (Hilchot Tuma'at Meit 5:3).
42.Even though he must consider himself impure.
43.This expression indicates a ruling for which the Rambam does not have an explicit source in the previous Rabbinic literature, but instead derives through his own process of deduction.
The Rambam makes this deduction according to his interpretation of Nazir 7:3 which links these two matters with those mentioned in Halachah 6. The Ra'avad objects to the Rambam's statement, maintaining that for this law to apply the utensils must be touching the corpse at the time he is touching the utensils. The Kessef Mishneh explains that the Rambam would also accept this conception and states that it appears to be indicated by the Rambam's wording here. Others, however, note that the Rambam's wording in Hilchot Tuma'at Meit, loc. cit., does not lead to that conclusion.
44.Hilchot Tuma'at Meit, loc. cit.
45.Were the sprinkling of the ashes to be required, he would be required to shave. Hence, he would not be able to count them as part of his vow (Kessef Mishneh). This constitutes a difference between the subjects mentioned in this halachah and those mentioned in Halachah 6.
46.A skin affliction with symptoms similar to that of leprosy, but rather than being merely a physical condition is a sign of spiritual impurity.
47.I.e., the priest has declared that he is afflicted by tzara'at, as stated in Leviticus 13:11.
48.As Leviticus 14:5-8 describes, when a person who was afflicted with tzara'at is purged of that affliction, he must bring sacrifices and shave his hair. Afterwards, he may enter the camp of the Jewish people, but may not dwell within his own tent for seven days.
49.Which is performed after these seven days (ibid.:9).
50.See Halachah 15 which states that during these days, his hair is not "holy." This state of ritual impurity does not, however, invalidate the days counted previously (the Rambam's Commentary to the Mishnah, Nazir 7:3).
51.I.e., the days prior to the determination of whether he truly is afflicted with tzara'at when we wait to evaluate whether a blemish that he possesses is tzara'at or not. See Leviticus 13:4-5; Hilchot Tuma'at Tzara'at 7:2.
52.Since he is not required to shave his hair off after the conclusion of these days, they are counted as part of his nazirite vow (Kessef Mishneh).
53.A man becomes a zav when he has an emission from his urinary tract similar, but not identical to that which results from gonorrhea. A woman becomes a zavah when she experiences vaginal bleeding at times other than would be expected due to her menstrual cycle. In both cases, the individuals are ritually impure. See Leviticus, ch. 15.
54.Here also, since emerging from this impurity does not involve shaving, these days are counted as part of his nazirite vow (Radbaz).
55.E.g., he became impure due to contact with a dead lizard or because of the emission of semen in which instance he is impure only for a day.
56.See the following halachah.
57.See Halachah 15.
58.I.e., he is commanded to fulfill his oath and prohibited against not fulfilling it.
59.Even one who has not taken a vow.
60.See Hilchot Shabbat 29:1, 6. There is a Scriptural obligation to recite these prayers, but the association with a cup of wine is Rabbinic in origin (Radbaz).
61.See Hilchot Evel 3:8 which elaborates concerning this matter with regard to the prohibition incumbent on priests not to come in contact with ritual impurity:
When does the above apply? When the priest is alone and there is no one else with him; even when he calls out on the road, no one answers him. If, however, when he calls others answer, this is not considered an unattended corpse. Instead, he should call to the others and they should come and tend to [the corpse].
62.Even though it is a mitzvah for him to become impure and bury the corpse, he is obligated to shave and bring sacrifices. All the days of his nazirite vow which he observed previously are invalidated.
63.Who is also forbidden to become impure due to contract with a corpse, but is commanded to bury a corpse if there is no one else to do so, as cited in note 56.
64.I.e., limited to the span of his nazirite vow.
65.See Chapter 3, Halachah 11. Although such a person must observe the nazirite laws for all time, his state of holiness is not an intrinsic element of his being, but rather dependent on his desire to take the nazirite vow. Before he took the vow he was not obligated by these restrictions and he may have the vow absolved - and thus remove them. The holiness of a priest, by contrast, is an inherent element of his being, not dependent upon his choice or will (Lechem Mishneh; see also Radbaz, Hilchot Evel 3:9).
66.Even a span of time that he will never complete, e.g., 150 years, see Chapter 3, Halachah 12.
67.Even though shaving the hair on his head is forbidden.
68.See Hilchot Tuma'at Tzara'at 11:1.
69.And hence, the nazirite should shave his hair.
70.Halachah 9.
71.The Ra'avad accepts the Rambam's ruling, but gives a different rationale: The commandments associated with the nazirite vow are considered as insubstantial, because the nazirite could appeal to have his nazirite vow absolved. Although the rationale given by the Ra'avad is mentioned in Yevamot 5a, the Rambam favors the reason he gave, for there are some nazirites who do not have the option of absolving their nazirite vows (see Chapter 3, Halachah 14).
Nezirut - Chapter 8
Halacha 1
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 ewe1 as a sin offering,2 and a ram3 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.4
Together with the ram brought as a peace offering, he should bring six and two thirds esronot5 of fine flour. He should bake twenty loaves from them: ten loaves of matzah6 and ten loaves of matzah wafers.7 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.8
Halacha 2
He should slaughter the sin offering first,9 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.10 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.11
Halacha 3
Where does he shave his hair? In the Women's Courtyard,12 in the Chamber of the Nazirites that was in its southeastern corner. There they would cook their peace offerings13 and cast their hair into the fire. If he shaved outside the Temple,14 he fulfills his obligation. Whether he shaves outside the Temple or inside it, he should cast his hair under the pot.15
He should not shave until the entrance to the Temple courtyard is open, for [Numbers 6:18] states: "at the entrance16 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.17
Halacha 4
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 nazirite18 or female nazirite and waves them.19 Afterwards, the nazirite is permitted to drink wine and to become impure due to contact with the dead.
Halacha 5
A bald nazirite does not have to pass a razor over his head. Even though a nazirite, [a nazirite] does not have hair20 or does not have a palm21 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.22 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.
Halacha 6
Although the shaving is not an absolute requirement, it is a mitzvah [for the nazirite] to shave,23 even if an extensive time has past [since the completion of his nazirite vow].
When a nazirite shaves without using a razor24 or he shaved and left two hairs,25 it is as if he did nothing; he did not fulfill the mitzvah of shaving. [This applies] whether the nazirite is pure or impure.
Halacha 7
[When a nazirite] shaved, left two hairs, his hair grew back entirely, and he shaved [his head again, removing] those two hairs,26 or27 he shaved one and the other fell off, he has fulfilled the mitzvah of shaving.28 If one fell off and he shaved the other one, the mitzvah of shaving does not apply.29
Halacha 8
When a nazirite shaved [his head] when his peace offering was brought and that offering was unacceptable,30 his shaving is also unacceptable and his sacrifices are not of consequence for him.31 If he shaved when his sin offering was brought and it was discovered that the sin offering was not slaughtered with that intent,32 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.33
Halacha 9
If he shaved [his head] when his burnt offering and peace offering were brought, but they were slaughtered for another intent,34 , his shaving is also unacceptable and his sacrifices are not of consequence for him.35
Halacha 10
If he shaved [his head] when he brought [all] three offerings and one of them was acceptable, his shaving is acceptable.36 [Afterwards,] he should bring the other offerings [that were not acceptable] and offer them in an acceptable manner.
Halacha 11
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.37 Thus he should observe [the laws of a nazirite for] 30 days after the unacceptable shaving and bring his sacrifices.38
Halacha 12
The peace offerings of a nazirite that were slaughtered in a manner that did not conform to their requirements39 are acceptable,40 but they do not fulfill the obligations of [the nazirite] who brought them.41 They may only be eaten for one day42 and they need not [be accompanied by] bread,43 nor are they placed [on the nazirite's hand for waving],44 nor is the foreleg [given to the priest].
Halacha 13
These three animals and the bread that accompanies them all must come from ordinary property45 as is true with regard to other vows to sanctify offerings, as will be explained in the appropriate place.46
Halacha 14
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,"47 he becomes a nazirite, but he should not bring his sacrifices using such funds. Instead, [he must purchase them] with ordinary funds.48
Halacha 15
When a man takes a vow to become a nazirite, he may bring sacrifices set aside by his father for this purpose.49 A woman, by contrast may not perform the shaving using the sacrifices of her father.50 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.51 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].52 If he does not make these statements,53the money should be use for freewill [offerings].54
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.55 The firstborn receives a double portion.56
Halacha 16
Whether the father was a nazirite for all time57 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.
Halacha 17
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.58 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.59
Halacha 18
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,"60 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.61
Halacha 19
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.62 If they do not do this, they are each obligated to [provide the means for] the shaving of other nazirites.
Halacha 20
If one says: "[I am a nazirite and]63 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.
FOOTNOTES
1.Both the ewe and the lamb must be less than a year old (Numbers 6:14).
2.See Hilchot De'ot 3:1 where the Rambam quotes Ta'anit 11a that states that a nazirite is required to bring a sin offering, because he abstained from drinking wine and elaborates on the negative aspects of an ascetic existence.
3.At least two years old.
4.Although the ewe is also fit to be brought as a peace offering, since it is the only one fit to be brought as a sin offering, we designate it for such and use the male lamb for the peace offering.
5.An isaron is equivalent to the size of 43.2 eggs. In modern measure, the size of an egg is 57.6 cc according to Shiurei Torah, and 99.5 cc according to Chazon Ish.
6.These loaves were made from a mixture of flour, water, and oil. The oil was adder to the batter before they were baked (Hilchot Ma'aseh HaKorbanot 9:21).
7.These wafers were made with flour and water. After they were baked, oil was poured over them (ibid.:23).
8.Numbers 6:17 speaks of "the basket of matzot."
9.The order of the rituals outlined by the Rambam follows the order in which they are mentioned in Numbers 6:15-18. This explanation may clarify the questions raised by the Kessef Mishneh.
10.Rav Avraham MinHaHer interprets this term as meaning boiling it with water alone, without spices.
11.Although Numbers 6:15 mentions the peace offering since uses the word zevach, offering and that term can also be applied to the sin offering, putting the hair under the sin offering is acceptable (Nazir 45b).
12.The courtyard before the Temple itself. It was given this name, because women were allowed to congregate on balconies there at certain times. See Hilchot Beit HaBechirah 5:7-9.
13.The sin offerings had to be cooked within the Temple Courtyard and the burnt offerings were placed on the fire of the altar.
14.We have translated the term mikdash as "Temple," for that is the most apparent meaning and most authorities understand it being used in this context. The Radbaz, however, notes that in certain contexts (see the Rambam's Commentary to the Mishnah, Rosh HaShanah 4:1), the Rambam interprets the term mikdash as referring to the city of Jerusalem as a whole. And in his commentary to Ma'aser Sheni 3:4, he states that the term medinah (the term used in this halachah) refers to cities outside Jerusalem.
15.The Radbaz understands the Rambam as implying that even when one shaves outside of Jerusalem, he should send his hair to have it cast under the fire in the Chamber of the Nazirites. Not all authorities share this view.
16.The Hebrew words petach, "entrance," and patuach, "open," share the same root. Seemingly, the gate to the Temple building must also be open. See Hilchot Ma'aseh HaKorbanot 5:5.
17.The Chamber of the Nazirites where he would shave is, by contrast, a private place.
18.The Rambam is quoting Numbers 6:19-20. See Hilchot Ma'aseh HaKorbanot 9:9, where the Rambam writes that (because it is a peace offering) he must also wave the ram's breast and thigh and the inner portions of the animal that were offered on the altar.
19.The priest puts his hand beneath the hand of the nazirite and moves these sacred articles up, down, and to each of the four compass directions. See the Rambam's Commentary to the Mishnah (Menachot 5:5).
20.To shave.
21.To wave the sacrifices.
22.The Radbaz states that this is understandable if he brings his offerings on the thirtieth day of his nazirite vow, for until he completes thirty days of observance, he is bound by the terms of the vow. He questions why, however, the sacrifice is itself is not sufficient if it is brought on the thirty-first day or afterwards.
The Or Sameach explains that on any day, until sunset, he is given the option of bringing his hair to the Chamber of the Nazirites and burning it there. From the evening onward, that option is no longer viable. Hence until he either burns his hair there or the evening arrives, he is not able to drink wine.
23.Sefer HaMitzvot (positive commandment 93) and Sefer HaChinuch (mitzvah 377) include this commandment among the 613 mitzvot of the Torah. The mitzvah includes both the shaving performed after the conclusion of the nazirite vow in purity and that performed after a nazirite emerges from impurity.
24.From the fact that Numbers 6:9 mentions a razor in the prohibition against a nazirite cutting his hair, Nazir 40a deducts that a razor should be used in the shaving process.
25.For in several halachic contexts, two hairs are considered as significant entities.
26.Since he let his hair grow back, he must shave his entire head, not merely the two hairs left initially. Note the Radbaz and the Kessef Mishneh who explain that the Rambam shares the approach of Tosafot with regard to the interpretation of Nazir 42a.
27.Before his hair started to grow back.
28.Since there were two hairs at the time he started shaving and ultimately, there were none remaining, he is considered to have fulfilled the mitzvah.
29.For at the time he began acting, the mitzvah of shaving no longer applied.
30.E.g., its blood was spilled before it was poured on the altar; alternatively, it came in contact with impurity and was thus invalidated.
31.The rationale is that since he cut his hair off in an unacceptable manner, i.e., since the sacrifice was unacceptable, his shaving was unacceptable, the sacrifices he offers afterwards are also not acceptable.
32.But rather for the sake of another type of sacrifice. This disqualifies the sin offering (Hilchot Pesulei Hamukdashim 15:1).
33.Since the sin offering was unacceptable, the shaving is unacceptable. Accordingly, the sacrifices he offered afterwards are also unacceptable.
34.In such an instance, the sacrifices are acceptable (i.e., the appropriate portions can be offered on the altar and the others eaten), but the person who brings them is not considered to have fulfilled his obligation (ibid.). Accordingly, the nazirite is considered as having shaved his head before he was allowed to.
35.Since the shaving is unacceptable, the sin offering he brought afterwards is also unacceptable.
36.For as stated in Halachah 5, as long as one of the sacrifices was brought in an acceptable manner, he is considered to have concluded his nazirite vow.
37.Chapter 6, Halachah 1.
38.Shaving his hair again.
39.E.g., it was not offered for the sake of a peace offering or the ram was less than two years old.
40.The portions appropriate for the altar may be offered there and one may partake of the meat. They are considered as peace offerings that were offered voluntarily.
41.To fulfill the obligations of his nazirite vow, he must bring a different sacrifice.
42.As is the rule governing the peace offerings of a nazirite. Peace offerings that are brought voluntarily may be eaten for two days and the intervening night.
43.As is required for a peace offering of a nazirite (see Halachah 1).
44.As is required for a peace offering of a nazirite (see Halachah 4). This interpretation is based on the explanations of the Or Sameach. The Merkevet HaMishneh quotes the Orach Mishor who suggests amending the text so that it reads "they require presents" - i.e., the breast and the thigh that are given to a priest in connection with a voluntarily peace offering - "but not the foreleg" - which is given to the priest in connection with a Nazirite's peace offering.
45.I.e., the sacrificial animals may not have been consecrated previously and the bread may not come from terumah or the second tithe.
46.Hilchot Ma'aseh HaKorbanot 16:15. The rationale is that since he is obligated to bring these offerings, they must be brought from resources that belong to him entirely (Radbaz).
47.The second tithe must be brought to Jerusalem and eaten there in a state of ritual purity. If a person lives outside Jerusalem, the Torah gives him the option of redeeming the second tithe with its worth and taking that money to Jerusalem to purchase food to be eaten there in a state of ritual purity. Although money with which the second tithe was redeemed may be used to purchase voluntary peace offerings, it may not be used to purchase the peace offerings of a nazirite, as indicated by the previous halachah.
48.The rationale is that as soon as he says: "I am becoming a nazirite," he must observe the restrictions associated with a nazirite vow. The statement: "on the condition that..." does not take effect, because it was made after he become obligated to observe the nazirite restrictions (Rashi, Beitzah 20a). From this, Tosafot concludes that if he reverses the order of the clauses, saying: "On the condition that when I perform the shaving, I will be able to bring my sacrifices using [money exchanged for] the second tithe, I will become a nazirite," he may bring his sacrifices from such funds.
49.This law applies when the nazirite is the sole heir, as stated at the conclusion of the halachah.
50.Even if she is her father's sole heir (Nazir 30a).
51.I.e., he did not specify which coins should used to purchase a particular type of sacrifice. See Chapter 9, Halachot 3-4.
52.I.e., even though when he took the nazirite vow, he did not have the intent to use the money set aside by his father - because his father was alive at that time - he may use it for his vow.
53.Even if he was a nazirite himself (Radbaz).
54.Burnt offerings brought as an embellishment to the altar.
55.The remainder of the costs of the sacrifices, he must add from his own funds.
56.As he does with regard to other aspects of the inheritance. It is necessary to clarify this point, because one might think that since this money is not the sons' personal property, he would not be given this extra portion.
57.See Chapter 3, Halachot 11-12, which explain that a nazirite for all time performs a shaving once a year and brings three sacrifices at that time.
58.He may, however, use the funds to bring the sacrifices required when he becomes impure and emerges from impurity.
59.The commentaries raise questions regarding this ruling, because the unresolved doubt raises questions in either direction. For just as it is possible that he did not fulfill his obligation by bringing the sacrifices with the money set aside by his father, it is possible that he did. Hence, were he to bring sacrifices with his own funds, they would be unnecessary and he would be slaughtering ordinary animals in the Temple courtyard (a serious transgression). There is a way to avoid this difficulty, for him to offer his second set of sacrifices conditionally, i.e., making a stipulation: "If the first set of sacrifices were acceptable, then these are voluntarily offerings. If, however, the first set were unacceptable, then these are the offerings required" (Kessef Mishneh).
This approach is, however, still somewhat problematic, because a sin offering may not be brought as a voluntary offering. Therefore, the Lechem Mishneh (in his gloss to the conclusion of Chapter 10) states that he should bring only a sin offering of a fowl which is brought when there is a doubt (see Chapter 10, Halachah 8, and notes). And the Lechem Mishneh continues, he need not bring a burnt offering and a peace offering at all. They are not of fundamental importance and the offerings he brought originally are sufficient for him.
60.We have chosen a translation that reflects more the halachic meaning of the person's statements than the words' literal meaning.
61.See Chapter 3, Halachah 8. The Ra'avad questions the Rambam's ruling, but the Radbaz and the Kessef Mishneh justify it, based on the interpretation of Nazir 12b.
62.By bringing each other's sacrifices, they fulfill their vows to provide for the shaving of another nazirite and fulfill their obligations for their own nazirite vows. If they do not do this, they must each bring the sacrifices for their own vows and the sacrifices for another nazirite.
63.This addition is made on the basis of the gloss of the Radbaz.
-------
Hayom Yom:
• Sunday, Iyar 4, 5774 • 04 May 2014
"Today's Day"
Sunday, Iyar 4, 19th day of the omer, 5703
Torah lessons: Chumash: Emor, first parsha with Rashi.
Tehillim: 23-28.
Tanya: Ch. 46. There is yet (p. 241)...love for him. (p. 241).
It is a Jewish custom not to shave or cut a baby boy's hair until his third birthday.
The first haircutting or opsherenish of a baby boy is a Jewish custom of great importance. The essence of the custom is the educational act of leaving (uncut) the peyot (sidelocks). From the day of the haircutting and leaving the peyot it is the custom to take particular care in accustoming the little boy to wear a tallit katan, to recite the early-morning b'rachot, the grace after meals (birkat hamazon p. 89) and the bedtime sh'ma (p. 118).
-------
Daily Thought:Aftermath
The Baal Shem Tov taught that a sin in itself is only the bite of the snake. The real damage comes from the poison that spreads afterwards, saying, “What a worthless thing you are. Look what you’ve done! Now you’re really lost.” With those few words, all the gates of hell open wide.
------
No comments:
Post a Comment