Light Candles before sunset ––:––
Torah Reading
Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering.; Numbers 28:3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Today's Laws & Customs:• Rosh Chodesh Observances
Today is the second of the two Rosh Chodesh ("Head of the Month") days for the month of "Adar II" (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Today in Jewish History:
• Plague of Darkness (1313 BCE)
The 9th plague to strike the Egyptians for their refusal to release the Children of Israel from slavery -- a thick darkness that blanketed the land so that "no man saw his fellow, and no man could move from his place" (Exodus 10:23) -- commenced on the 1st of Adar, six weeks before the Exodus.
Link: More on The Plague of Darkness
• Passing of Ibn Ezra (1164)
The highly regarded Biblical commentator, Rabbi Avraham ben Meir Ibn Ezra (1089?-1164CE), passed away on Adar 1, 4924.
• Passing of Shach (circa 1663)
Adar 1 is also the yahrtzeit (anniversary of the passing) of the great Halachist Rabbi Shabtai Hakohen Katz (1621-1663?), author of the Siftei Cohen commentary on Rabbi Yosef Caro's Code of Jewish Law. He is known as "Shach" -- an acronym of the name of his work, which serves to this day as a primary source of Halachah (Jewish law).
Daily Quote:
Your name shall no longer be called Jacob, but Israel; for you have contended with G‑d and with men, and have prevailed.[Genesis 32:29]
Daily Study:
Chitas and Rambam for today:
Chumash: Pekudei, 6th Portion Exodus 40:17-40:27 with Rashi
• English / Hebrew Linear Translation | Video Class• Exodus Chapter 40
17It came to pass in the first month, in the second year, on the first day of the month, that the Mishkan was set up. יזוַיְהִ֞י בַּחֹ֧דֶשׁ הָֽרִאשׁ֛וֹן בַּשָּׁנָ֥ה הַשֵּׁנִ֖ית בְּאֶחָ֣ד לַחֹ֑דֶשׁ הוּקַ֖ם הַמִּשְׁכָּֽן:
18Moses set up the Mishkan, placed its sockets, put up its planks, put in its bars, and set up its pillars. יחוַיָּ֨קֶם משֶׁ֜ה אֶת־הַמִּשְׁכָּ֗ן וַיִּתֵּן֙ אֶת־אֲדָנָ֔יו וַיָּ֨שֶׂם֙ אֶת־קְרָשָׁ֔יו וַיִּתֵּ֖ן אֶת־בְּרִיחָ֑יו וַיָּ֖קֶם אֶת־עַמּוּדָֽיו:
19He spread the tent over the Mishkan, and he placed the cover of the tent over it from above, as the Lord had commanded Moses. יטוַיִּפְרֹ֤שׂ אֶת־הָאֹ֨הֶל֙ עַל־הַמִּשְׁכָּ֔ן וַיָּ֜שֶׂם אֶת־מִכְסֵ֥ה הָאֹ֛הֶל עָלָ֖יו מִלְמָ֑עְלָה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
He spread the tent: They are the curtains of goat hair (Exod. 26:7, 36:14). ויפרש את האהל: הן יריעות העזים:
20He took and placed the testimony into the ark, put the poles upon the ark, and placed the ark cover on the ark from above. כוַיִּקַּ֞ח וַיִּתֵּ֤ן אֶת־הָֽעֵדֻת֙ אֶל־הָ֣אָרֹ֔ן וַיָּ֥שֶׂם אֶת־הַבַּדִּ֖ים עַל־הָֽאָרֹ֑ן וַיִּתֵּ֧ן אֶת־הַכַּפֹּ֛רֶת עַל־הָֽאָרֹ֖ן מִלְמָֽעְלָה:
the testimony: [I.e.,] the tablets [of the testimony]. את העדות: הלוחות:
21He brought the ark into the Mishkan and placed the screening dividing curtain so that it formed a protective covering before the Ark of the Testimony as the Lord had commanded Moses. כאוַיָּבֵ֣א אֶת־הָֽאָרֹן֘ אֶל־הַמִּשְׁכָּן֒ וַיָּ֗שֶׂם אֵ֚ת פָּרֹ֣כֶת הַמָּסָ֔ךְ וַיָּ֕סֶךְ עַ֖ל אֲר֣וֹן הָֽעֵד֑וּת כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
22He placed the table in the Tent of Meeting on the northern side of the Mishkan, outside the dividing curtain. כבוַיִּתֵּ֤ן אֶת־הַשֻּׁלְחָן֙ בְּאֹ֣הֶל מוֹעֵ֔ד עַ֛ל יֶ֥רֶךְ הַמִּשְׁכָּ֖ן צָפֹ֑נָה מִח֖וּץ לַפָּרֹֽכֶת:
on the northern side of the Mishkan: In the northern half of the width of the Temple [i.e., the Mishkan]. -[from Yoma 33b] על ירך המשכן צפונה: בחצי הצפוני של רוחב הבית:
side: Heb. יֶרֶ, lit., thigh, as the Targum [Onkelos renders it]: צִדָּא, the side, like the thigh that is on a person’s side. ירך: כתרגומו צדא, כירך הזה שהוא בצדו של אדם:
23He set upon it an arrangement of bread before the Lord as the Lord had commanded Moses. כגוַיַּֽעֲרֹ֥ךְ עָלָ֛יו עֵ֥רֶךְ לֶ֖חֶם לִפְנֵ֣י יְהֹוָ֑ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
24He placed the menorah in the Tent of Meeting, opposite the table, on the southern side of the Mishkan. כדוַיָּ֤שֶׂם אֶת־הַמְּנֹרָה֙ בְּאֹ֣הֶל מוֹעֵ֔ד נֹ֖כַח הַשֻּׁלְחָ֑ן עַ֛ל יֶ֥רֶךְ הַמִּשְׁכָּ֖ן נֶֽגְבָּה:
25He kindled the lamps before the Lord as the Lord had commanded Moses. כהוַיַּ֥עַל הַנֵּרֹ֖ת לִפְנֵ֣י יְהֹוָה֑ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
26He placed the golden altar in the Tent of Meeting in front of the dividing curtain. כווַיָּ֛שֶׂם אֶת־מִזְבַּ֥ח הַזָּהָ֖ב בְּאֹ֣הֶל מוֹעֵ֑ד לִפְנֵ֖י הַפָּרֹֽכֶת:
27He made the incense go up in smoke upon it as the Lord had commanded Moses. כזוַיַּקְטֵ֥ר עָלָ֖יו קְטֹ֣רֶת סַמִּ֑ים כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
He made the incense go up in smoke upon it: in the morning and in the evening, as it is said: “every morning when he sets the lamps in order [he shall make it go up in smoke]” (Exod. 30:7). ויקטר עליו אהרון קטרת: שחרית וערבית, כמו שנאמר (שמות ל ז) בבקר בבקר בהיטיבו את הנרות וגו':
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This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
• Friday, Adar II 1, 5776 · March 11, 2016
• Likutei Amarim, middle of Chapter 34
ומשחרב בית המקדש אין להקב״ה בעולמו משכן ומכון לשבתו, הוא יחודו יתברך, אלא ארבע אמות של הלכה
Ever since the Temple was destroyed, “the four cubits of the Halachah” — i.e., Torah study — is the only sanctuary and abode which the Holy One, blessed be He, has in His world; i.e., Torah is the only abode for the revelation of His unity.
שהוא רצונו יתברך וחכמתו, המלובשים בהלכות הערוכות לפנינו
For the halachot set out before us are the actual embodiment of G‑d’s Will and wisdom, which are one with G‑d; the halachic ruling represents the Divine Will, and what underlies it is Divine wisdom. Hence in the Torah, G‑d’s unity stands revealed.
ולכן אחר שיעמיק האדם מחשבתו בענין ביטול הנ״ל כפי יכלתו, זאת ישיב אל לבו
Therefore, after one meditates deeply, according to his ability, on the subject of this above-mentioned self-nullification, let him reflect in his heart as follows:
כי מהיות קטן שכלי ושרש נשמתי מהכיל להיות מרכבה ומשכן ליחודו יתברך באמת לאמיתו
“The capacity of my intelligence and of my soul’s root is too limited to constitute a chariot and an abode for G‑d’s unity in perfect truth.
מאחר דלית מחשבה דילי תפיסא ומשגת בו יתברך כלל וכלל שום השגה בעולם
“For my thought cannot grasp or apprehend His unity at all with any degree of comprehension in the world;
ולא שמץ מנהו מהשגת האבות והנביאים
not an iota, in fact, of that which was grasped by the Patriarchs and Prophets, who were G‑d’s chariot and abode by virtue of their awareness of G‑d’s unity, as they grasped it.
אי לזאת אעשה לו משכן ומכון לשבתו, הוא העסק בתלמוד תורה כפי הפנאי שלי בקביעות עתים ביום ובלילה
“This being so, I will make Him a sanctuary and an abode by studying Torah at fixed times by day and by night, to the extent of my free time,
כדת הניתנה לכל אחד ואחד בהלכות תלמוד תורה
as stipulated by the law governing each individual’s situation, set forth in the Laws of Torah Study.
וכמאמר רז״ל: אפילו פרק אחד שחרית כו׳
”As our Sages say,1 ‘Even one chapter in the morning and one at night...’ suffice, for one who can manage no more, for him to be regarded as ‘engaging in Torah study day and night.’ Therefore, by fulfilling this minimal quota, I too will become an abode for G‑dliness.”
ובזה ישמח לבו ויגיל, ויתן הודאה על חלקו בשמחה ובטוב לבב
Thereby, his heart shall rejoice; he shall be glad and offer joyous thanks for his fortune
על שזכה להיות אושפזיכן לגבורה פעמים בכל יום כפי העת והפנאי שלו, כמסת ידו אשר הרחיב ה׳ לו
in meriting to be the Almighty’s “host”2 through his study of Torah, which causes him to be a “sanctuary” for G‑dtwice each day, according to the extent of his available time, and according to the capacity which G‑d has granted him.
| FOOTNOTES | |
| 1. | Menachot 99b. |
| 2. | Yoma 12a. |
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Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Friday, Adar II 1, 5776 · March 11, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 202
A Nazirite Drinking Wine
"Nor shall he drink any liquor of grapes"—Numbers 6:3.
A nazirite must not drink wine or any intoxicating beverage that contains grape ingredients. The Torah is exceedingly stringent in this regard, forbidding even the consumption of fermented wine (or wine-based) drink, i.e. vinegar.
Full text of this Mitzvah »
Negative Commandment 203
A Nazirite Eating Grapes
"Nor shall he eat fresh grapes"—Numbers 6:3.
A nazirite may not eat grapes.
Full text of this Mitzvah »
Negative Commandment 204
A Nazirite Eating Raisins
"Nor shall he eat dried grapes"—Numbers 6:3.
A nazirite may not eat raisins (dried grapes).
Full text of this Mitzvah »
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Friday, Adar II 1, 5776 · March 11, 2016Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 202
A Nazirite Drinking Wine
"Nor shall he drink any liquor of grapes"—Numbers 6:3.
A nazirite must not drink wine or any intoxicating beverage that contains grape ingredients. The Torah is exceedingly stringent in this regard, forbidding even the consumption of fermented wine (or wine-based) drink, i.e. vinegar.
Full text of this Mitzvah »
A Nazirite Drinking Wine
Negative Commandment 202
Translated by Berel Bell
The 202nd prohibition is that a Nazirite is forbidden from drinking wine or any type of strong drink with a substantial amount1 of grape juice mixed in.
The source of this commandment is G‑d's statement,2 "He shall not drink any grape beverage (kol mishras anavim)."
The Torah was very strict with this law, prohibiting a case even when the wine, or strong drink with wine mixed in, has turned to vinegar. The source of this is G‑d's statement,3 "He may not even drink vinegar made from wine (chometz yayin) or vinegar made from a strong drink (chometz sheichar)."
This prohibition [of vinegar] does not count as a separate mitzvah. Had the verse said, "He may not drink wine (yayin) or vinegar from a strong drink (chometz sheichar)," then they would count as two mitzvos [since vinegar and wine are mentioned separately]. However, the verse [mentions them together, and] says, "He may not even drink vinegar made from wine (chometz yayin)." This phrase comes merely to extend the prohibition regarding wine [to include wine which has turned to vinegar, rather than creating a separate prohibition]. It is explained in tractate Nazir4 that the phrase5 "grape beverage" (mishras anavim) comes to prohibit the taste [of grapes] like it itself.6
The proof that they count as just one mitzvah is the law that a person who drank both wine and vinegar does not receive two sets of lashes, as explained below.7
The Nazirite receives lashes for drinking a revi'is8 of wine or vinegar.
FOOTNOTES
1.See Hilchos Nazirus 5:4, where the Rambam defines this amount as approximately 1/6th.
2.Num. 6:3.
3.Ibid.
4.37a.
5.Num. ibid.
6.Therefore, water which has the taste of grapes (e.g. the grapes were soaked in the water and then removed) is prohibited as if it contained grape juice itself.
Evidently, the Rambam's intention in quoting this Talmudic passage is to show how far the prohibition is extended. Just as the prohibition of wine includes vinegar, so too, it includes the taste of grapes, even if the substance itself is not present.
7.P206.
8.Approx. 86 milliliters.
-------------------------------------------------------------Negative Commandment 203
A Nazirite Eating Grapes
"Nor shall he eat fresh grapes"—Numbers 6:3.
A nazirite may not eat grapes.
Full text of this Mitzvah »
A Nazirite Eating Grapes
Negative Commandment 203
Translated by Berel Bell
The 203rd prohibition is that a Nazirite is forbidden from eating grapes.
The source of this commandment is G‑d's statement,1 "He shall not eat any grapes."
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. ibid.
------------------------------------------------------------Negative Commandment 204
A Nazirite Eating Raisins
"Nor shall he eat dried grapes"—Numbers 6:3.
A nazirite may not eat raisins (dried grapes).
Full text of this Mitzvah »
A Nazirite Eating Raisins
Negative Commandment 204
Translated by Berel Bell
The 204th prohibition is that a Nazirite is forbidden from eating raisins.
The source of this commandment is G‑d's statement,1 "He shall not eat any raisins."
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. ibid.
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• 1 Chapter: Klei Hamikdash Klei Hamikdash - Chapter 5 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Klei Hamikdash - Chapter 5
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Halacha 1
Halacha 2
None of the above is an absolute requirement;3 instead, all of this is merely [the optimum way of fulfilling] the mitzvah. If he was, nonetheless, initiated, his initiation is valid.
Halacha 3
The High Priest must conduct himself with dignity. He should not act frivolously with the people at large. They should not see him naked, nor4 in the bathhouse, nor in the toilet, nor while he is having his hair cut, as [Leviticus 21:6] states: "the priest greater than his brethren." This teaches that he is regarded with great honor. [Nevertheless,] if he desires that others bathe with him, he may [allow them to do so].
Halacha 4
He should not enter a celebration or a public feast even if they are associated with a mitzvah.5 If he desires,6 however, he may go to a house of mourning. If he goes, he does not go walking together with the other priests. Instead, the priests surround him and display honor to him and the segen arranges the contact between him and the people. The segen and an anointed priest who was removed from his position7 stand at his right and the head of the clan [serving in the Temple], the mourners, and all others are to his left. He tells the mourners: "Be comforted" and they honor him according to their capacity.
Halacha 5
If one [of the relatives for whom he must mourn] dies, he does not go out to the funeral procession, nor does he depart from the entrance of his home or the Temple. All of the nation come to his home to comfort him. He stands for the line of comforters8 with the segen at his right and the head of the clan to his left. [The people tell him]: "We are atonement for you" and he tells them: "May you be blessed from heaven."
Halacha 6
When the meal of comfort is served to him,9 all of the people sit on the ground and he sits on a low bench.10 He does not rend his garments over his dead, as do the other priests,11 as [Leviticus 21:10] states: "He shall not rend his garments."12 If he rends them, he is liable for lashes.13 He may, however, tear them from below towards his feet.14
He may never let his hair grow long,15 as [ibid.] states: "He shall not allow [the hair of] his head to grow long." [This applies] even at times when he does not enter the Sanctuary. Instead, he should have his hair cut every Friday. He should not have his hair cut with a razor, rather with scissors. [He should have] the top of one hair [cut] when it reaches the base of the hair above it so that it appears that they grew as one,16 as [indicated by Ezekiel 44:20]: "They shall not shave their heads, nor should they let their hair grow long. [Instead,] they shall keep their heads trimmed."
Halacha 7
There was a chamber prepared for him in the Sanctuary which was called: "The Chamber of the High Priest."17 The glory and the honor of [the High Priest] would be to remain in the Sanctuary the entire day18 and to go to his private home only at night or for an hour or two during the day. His home should be in Jerusalem and he should never depart from there.19
Halacha 8
A High Priest may act as a judge and he is judged.20 Testimony may be delivered against him. Capital cases against him are judged in the High Court alone, as [implied by Exodus 18:22]: "Any great matter (hadavar hagadol) will be brought to you."21
Halacha 9
Halacha 10
Halacha 11
When the High Priest enters the Sanctuary29 to prostrate himself,30 three support him: one on his right side, one on his left side, and one [holding] the jewels on the hind side31 of the ephod. He enters the Sanctuary and prostrates himself. When the segen hears the sound of the feet of the High Priest as he departs,32 he lifts up the curtain.33 After he departs, his priestly brethren enter, prostrate themselves, and depart.
Halacha 12
On any day he desired, he may offer the incense offering.34 He receives the first portion of any sacrifice offered in the Temple.35 What is implied? If he desires, he may say: "This sin offering is mine" or "This guilt offering is mine."36 He does not seek to be chosen for service by lot.37 Instead, whenever he desires to offer a sacrifice, he may offer [any sacrifice] he desires. With regard to consecrated [produce] from Eretz Yisrael,38 he is like all other priests.
Halacha 13
When the High Priest desired to offer a sacrifice, he would ascend the ramp with the segen on his right. When he reached the midpoint of the ramp, thesegen would hold him by the right hand and help him up. The priest who would carry the head of the burnt offering would extend the limbs [he is carrying]39 to [the High Priest] and [the High Priest] would lean upon them40 and then toss them to the fire.41
Halacha 14
Similarly, all of the other limbs would be extended to him. All of those carrying the limbs would give the limbs they were carrying to the first priest and he would give them to the High Priest. He would lean upon them and toss them to the fire. If he desired to merely lean upon them and have another priest toss them to the fire, he may.
There is no concept of leaning on individual limbs except when the High Priest [offers a sacrifice]. [This is an expression of] honor to him. All of the [other] leanings, by contrast, are performed on living animals.
Halacha 15
As soon as a priest matures and attains majority,42 he is fit to serve in the Temple.43 Nevertheless, his priestly brethren would not allow him to serve in the Temple until he reached the age of 20.44 He should not enter the Temple Courtyard to perform service for the first time except during a time when the Levites are chanting songs.45
Halacha 16
A priest does not perform Temple service - nor does a High Priest perform Temple service - until he brings [a meal offering of] a tenth of an ephah from his own possessions and offer it himself, as [Leviticus 6:13] states: "This is the sacrifice of Aaron and his descendants46 which they will offer to God on the day that he will be anointed."
If one performs any of the Temple service before he brings [this meal offering] or if a High Priest serves as a High Priest before he brings [this meal offering], his service is acceptable.
Halacha 17
If a priest who had never performed Temple service before is appointed as the High Priest, he should bring [a meal offering of] a tenth of an ephah and offer it himself as is the training for every ordinary priest at the outset. Afterwards, he offers a second [such meal offering] as the training of a High Priest. And then he offers a third [such meal offering] which is the chavitin offering of the High Priest which he offers every day, as will be explained.47 The manner in which all three are offered is identical.
FOOTNOTES
1.
Rav Yosef Corcus explains that "beauty" refers to the attractiveness of his facial features, "appearance," to the comeliness of his physical form. In his Commentary to the Mishnah (Yoma 1:3), the Rambam adds that the High Priest must surpass his brethren in the fear of God.
2.
Leviticus 21:10 describes the High Priest as "the priest greater than his brethren." Yoma18a offers two interpretations of that phrase: a) The High Priest must be greater than his brethren in all qualities that are significant to human interaction; b) his greatness must come "from (the prefix mei translated as "than" can also mean "from") his brethren"; they must grant him his wealth. The Rambam does not see the two interpretations as contradictory and combines them both in this halachah.
3.
Har HaMoriah derives this from the fact that, by and large, the High Priests of the Second Temple period lacked the quality of wisdom which is the most important of all attributes. Nevertheless, they were given all the privileges of High Priests.
4.
Our text follows the manuscript copies of theMishneh Torah and early printings. The standard published text reads slightly differently.
5.
For participation in a public celebration may compromise his dignity.
6.
I.e., the matter is left to his choice.
7.
Rashi (Sanhedrin 19a) explains that this refers to an instance where the High Priest was disqualified from performing the Yom Kippur service and another priest had to be appointed to replace him. Although that priest is removed from the office after the first returns, he is still treated with an extra dimension of honor.
8.
See the description of this practice in Hilchot Evel 13:1-2.
9.
See Hilchot Evel 4:9 which states that on the first day of mourning, a mourner is not allowed to partake of his own food.
10.
During mourning, one is not permitted to sit on an ordinary chair (see ibid. 5:17-18). Indeed, in the Talmudic era, it was common for the mourners to sit on the ground itself. Nevertheless, out of respect for the High Priest, he is allowed to sit on a low stool and the visitors sit on the ground. He may not, however, sit on an ordinary stool, for he is also obligated to observe the laws of mourning (ibid. 7:6).
11.
Rending one's garments is one of the mourning obligations. People at large, not only the priests, are obligated to rend their upper garments (ibid. 8:1).
12.
Sefer HaMitzvot (negative commandment164) and Sefer HaChinuch(mitzvah 150) include the commandment for the priests not to enter the Temple with torn garments among the 613 mitzvot of the Torah. The Rambam discusses this mitzvah in Hilchot Bi'at HaMikdash, ch. 1. There and in his Sefer HaMitzvot, he explains that there are additional dimensions of this prohibition that apply to a High Priest alone, even when he is not in the midst of Temple service. Since he should be in the Temple at all times, he should never rend his garments. Moreover, he is not allowed to rend his garments during mourning even outside the Temple.
13.
Even though it is a mitzvah for one to rend his garments over his dead, that does not absolve the High Priest for violating this transgression (Radbaz).
14.
This refers to his own personal garments, not the priestly garments.
15.
Sefer HaMitzvot (negative commandment 163) and Sefer HaChinuch (mitzvah 149) include the commandment for the priests not to enter the Temple with overgrown hair among the 613 mitzvot of the Torah. The Rambam also discusses this mitzvah inHilchot Bi'at HaMikdash, loc. cit. In his Sefer HaMitzvot, he explains that there is an additional dimension of this mitzvah that applies to a High Priest.
As the Rambam continues to explain, this mitzvah applies not just when the High Priest is in mourning - although others should let their hair grow as a sign of mourning (Hilchot Evel 5:1-2, 6:2), he should not - but at all times.
16.
This is part of the High Priest's obligation to present himself in a beautiful and attractive manner. This was a very difficult task.Sanhedrin 22b relates that one of the contemporaries of Rabbi Yehudah HaNasi (who lived approximately 100 years after the destruction of the Temple) squandered a large amount of money to have his hair cut in this manner. Rabbi Yehudah HaNasi praised him for this, for otherwise, the students would have had difficulty picturing it.
17.
In Hilchot Beit HaBechirah 5:17, the Rambam notes that this chamber was also called the Chamber of Wood and the Chamber of the Parhedrin. See the notes to that halachah for the explanation of these names.
18.
As is the simple meaning of the charge (Leviticus 21:12): "From the Sanctuary, he shall not depart." This, however, is not the halachic meaning of the commandment. Instead, as explained in Hilchot Bi'at HaMikdash 2, the halachic meaning is that he should not depart in the middle of his service.
19.
This could also be understood from the above command, for according to the Rambam, there are times when the entire city of Jerusalem is referred to as "the Sanctuary."
20.
I.e., this is not considered as an affront to his honor.
21.
This was part of Jethro's advice to Moses with regard to the appointment of judges. Implied is that matters that involve gadlus(great importance) - for example, a case involving the very life of the kohen gadol (the High Priest) - should be judged by a court with authority equal to that of Moses, i.e., theSanhedrin of 71 judges. As mentioned in Chapter 4, Halachah 23, cases involving a transgression punishable by lashes are judged by a court of three.
22.
In contrast, an ordinary person is obligated to delivery any testimony that he knows (Hilchot Edut 1:1).
23.
I.e., the kings of the House of David. The kings of the Kingdom of Israel and the like, by contrast, should not be brought to court (Hilchot Sanhedrin 2:5). Alternatively, it could refer also to the King of Israel and be referring to a case involving the king's son (Radbaz). Since a king is involved delivering testimony will not be deprecatory to the High Priest's honor.
24.
Note the gloss of Rav Moshe HaCohen toHilchot Edut who asks why the Rambam does not mention an instance where the High Priest's testimony is necessary to prevent a transgression, for in such an instance, seemingly, even the High Priest should be required to testify.
25.
Sefer Kedushah, Hilchot Issurei Bi'ah, Chapter 1. Halachah 1 of that chapter mentions the prohibition against marrying a widow and Halachah 13, the mitzvah to marry a virgin. These concepts are also mentioned in Hilchot Ishut 1:7-8.
26.
Yoma 13a derives this concept from the exegesis of Leviticus 16:5 states: "And he will atone... for his household." "His household" is interpreted as referring to his wife and the term is written in the singular, implying one wife and not two.
In his gloss to Hilchot Issurei Bi'ah 1:13, the Ra'avad notes that II Chronicles 24:3speaks of Yehoyeda the High Priest and the marriage of two women, seemingly contradicting the Rambam's ruling. The Ra'avad interprets the verse as stating that Yehoyeda married the women himself. (Similarly, Rav Moshe HaCohen and others question the Rambam's ruling.) Rambam LeAm, however, advances the interpretation that the verse is stating that Yehoyeda had Yoash marry the women.
27.
If a man's brother dies childless, there is a mitzvah for him to marry his brother's widow. This is referred to as yibbum. If he does not desire to marry the widow, he must perform a ritual act called chalitzah that gives her the right to remarry. The Rambam is emphasizing the contrast between a High Priest and a king. A king does not performchalitzah because such an act would be a compromise to his honor. And since he does not perform chalitzah, he is also not entitled to perform yibbum. Nor does his wife undergo yibbum for she is not allowed to marry anyone else (Hilchot Melachim 2:3). None of these restrictions apply with regard to a High Priest.
28.
The divorcee of a king, by contrast, is not permitted to marry anyone else (ibid.).
29.
I.e., the outer chamber of the Temple building, not the Holy of Holies. This is evident from the fact that he is wearing theephod and on Yom Kippur, he enters the Holy of Holies wearing only the four garments of an ordinary priest.
30.
Prostrating oneself in the Temple was considered one of the elements of the Temple service. See Hilchot Bi'at HaMikdash2:4.
31.
This refers to the jewels on the High Priest's breastplate. It is necessary to hold these jewels because the Torah commanded that the breastplate never move away from theephod.
32.
The movement of the High Priest created noise, because there were bells on the bottom of his cloak.
33.
This refers to the curtain over the opening to the Entrance Hall. On his way in, the High Priest would open the curtain by himself. This was not, however, easy on his way out, because he would be backing out, keeping his faced turned to the Temple.
34.
Generally, the task of bringing the incense offering was rotated among the priests and one who offered it once would not offer it again (Yoma 26a). Nevertheless, the High Priest had the option of offering it whenever he desired.
35.
This applies even if he did not offer the sacrifice himself.
36.
Generally, the sacrifices are divided equally into portions for all the priests. The High Priest, however, could claim any sacrifice or portion of a sacrifice (see Hilchot Ma'aseh HaKorbanot 10:18).
37.
As the other priests are (see Hilchot Temidim UMusafim, ch. 4).
38.
E.g., terumah and challah..
39.
In addition to the head, he would carry the right leg of the animal (Hilchot Ma'aseh HaKorbanot 6:11).
40.
A person bringing a sacrifice would lean on the sacrifice as the Rambam mentions in the following halachah and describes in ibid. 3:6-16. This ritual is called semichah.
41.
For the limbs would have to be tossed to the fire (ibid. 6:4).
42.
I.e., when he reaches the age of thirteen and manifests signs of physical maturity.
43.
For he is obligated - and thus entitled to - perform all the mitzvot including the service in the Temple.
44.
At which time, he can be expected to be more mature and less likely to commit an error that would disqualify a sacrifice.
45.
The Ra'avad differs and maintains that the passage from Arachin 13b which is the Rambam's source is speaking about a Levite and not a priest. The Radbaz agrees that the Ra'avad's view appears more likely from the context, but since the passage speaks about avodah - a term which usually refers to the service of offering the sacrifices - there is room for the Rambam's understanding.
46.
By mentioning Aaron, the verse indicates that this offering is brought by a High Priest. By mentioning his descendants, it indicates that it is also brought by an ordinary priest.
47.
See Hilchot Temidim UMusafim 3:18 and onward.
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• 3 Chapters: Nezirut Nezirut - Chapter 3, Nezirut Nezirut - Chapter 4, Nezirut Nezirut - Chapter 5 • English Text | Hebrew Text | Audio: Listen | Download• Nezirut - Chapter 3
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Halacha 1
If a specification is not made the term for a nazirite vow is 30 days. What is implied? If a person said: "I am a nazirite," [he must uphold his vow] for no less than 30 days.1 Even if he said: "I will be a nazirite for an excessively long and protracted time," he must uphold the nazirite vows for [only] 30 days, for he did not specify a time.2
Halacha 2
If he specified a time span that was less than 30 days, e.g., he said: "I will be a nazirite for one day," "...for ten days," or "...for twenty days," he must observe the nazirite vow for 30 days. For there is no concept of a nazirite vow for less than 30 days. This concept was conveyed by the Oral Tradition.
Halacha 3
If a person explicitly mentioned a time span greater than 30 days:, e.g., he mentioned 31 days, 40 days, 100 days, or 100 years, he is a nazirite for the time he specified, neither more nor less.
Halacha 4
When a person says: "I will be a nazirite for one hour," he must uphold his nazirite vows for 30 days. If he said: "I will be a nazirite for 30 days and one hour," he must be a nazirite for 31 days. For there is no conception of a nazirite vow [only for] hours.3
Halacha 5
[The following rules apply when a person] says: "I will be a nazirite from here until this-and-this place." If he did not set out on the road, he must uphold his nazirite vow for only 30 days. For his intent was to make a vow for a long nazirite vow,4 [as evident from the fact that] he did not specify a time.
Halacha 6
When a person says; "I will observe two terms of nazirite vows," or three or four, he must observe the number of nazirite vows he mentioned, each one lasting 30 days. At the end of each 30 day period, he must shave and bring his sacrifices and begin observing his second nazirite vow. Even if he said: "I will observe 100,000 nazirite vows" - and it is impossible for him to live that long - he should observe them one by one7 until he concludes the amount of nazirite vows he took.
Halacha 7
When a person says: "I will observe nazirite vows as many days there are in a year," he must observe as many nazirite vows as there are days in a year. If he explicitly mentioned a solar year, he must observe 365 nazirite vows, with each one being 30 days long. If he mentioned a lunar year, he must observe 354 nazirite vows. If he did not explicitly state [a solar or a lunar year], he must observe 354 nazirite vows. [The rationale is that as] we already explained,8 with regard to vows, we follow the wording usually employed by people at large. Now, most of the solar years are 365 days long. Most of the lunar years are 354 days long. And when people at large use the term "year," they mean a lunar year.
Halacha 8
When a person says: "I will observe one and a half nazirite vows," he is obligated to observe two nazirite vows.9 When one says: "I will be a nazir and one day," or "I will be a nazir and one hour," he must observe two nazirite vows.
If he says: "I am a nazirite and one," he must observe two nazirite vows. If he says: "I am a nazirite, one, and more," he must observe three nazirite vows. If he says: "I am a nazirite, one, more, and again," he must observe four nazirite vows.10
[If he says:] "I am a nazirite for 30 days and one day," he must observe one nazirite vow for 31 days.11
Halacha 9
[The following rules apply when] there are two pairs of witnesses who testify concerning a person. One testifies that he took two nazirite vows. The other testifies that he took five vows.12 He is required to observe two vows. For included in the five are two and thus all testify that he took two vows.13
Halacha 10
[The following rules apply when a person] took two nazirite vows, whether he took them both at the same time or took them one after the other, e.g., he said: "I am a nazirite for a day"14 and "I am a nazirite for a day." If he counted the days of the first vow and set aside his sacrifices15 and then asked for the absolution of his vow and had it released, the days he observed the first vow can count for the second. He can bring the sacrifices that he set aside and complete his obligation.
[Moreover,] even if he brought [the sacrifices for] his atonement and even if he shaved off his hair and then asked for his vow to be absolved, the observance of the first vow fulfills the second. [The rationale is that] the second vow does not take effect until after the first one is completed.16 And since the first vow was released, it is as if it did not exist initially.17
Halacha 11
When a person says: "I will be a nazirite forever" or "I will be a nazirite for all the days of my life," he is considered as a nazirite forever. If he says: "I will be a nazirite for 1000 years," he is considered as a nazirite for a limited time,18even though it is impossible for a person to live for a 1000 years.
Halacha 12
What is the difference between a nazirite forever and a nazirite for a limited time? A nazirite for a limited time is forbidden to cut his hair until the conclusion of his nazirite vow, as [Numbers 6:5] states: "Throughout the days of his nazirite vow, a razor shall not pass over his head until the days are completed." A nazirite forever, by contrast, may alleviate [the burden of his hair]19 with a razor every twelve months. When he cuts his hair, he must bring a sacrifice of three animals,20 as [II Samuel 14:26] states [with regard to Avshalom]: "From year to year, when he would shave, because his hair was heavy for him and he would shave." Avshalom was a nazirite forever. This concept is a halachah transmitted by the Oral Tradition.21
When a nazirite forever becomes impure, he must bring sacrifices [to atone for] impurity and shave as is required in an instance of impurity like a nazirite for a limited time.
Halacha 13
Halacha 14
Accordingly, if someone said: "Behold I am a nazirite like Samson," he is a nazirite forever with regard to [the prohibition against] cutting his hair and [drinking] wine. He may not cut his hair every twelve months like others who are nazirites forever.26 He is, however, permitted to become impure because of contact with the dead.27
Halacha 15
When a person says: "Behold, I am like Samson," "...like Manoach's son," "...like Delilah's husband," "...like the one who uprooted the gates of Gaza," or "...like the one whose eyes were gouged out by the Philistines," he must keep the nazirite restrictions observed by Samson even though these deeds could have been performed by another person.30
Halacha 16
[The prophet] Samuel of Rama was a nazirite forever.31 Therefore one who says: "Behold, I am like Samuel of Rama," "...like Chanah's son," "...like Elkanah's son," "...like the one who hewed Agag at Gilgal," or the like, he is a nazirite forever. We do not say that perhaps his intent was to refer to another person who performed such deeds.32
Halacha 17
When a person says: "Behold, I am a nazirite as this building is full" or "...as this container is full," we investigate his [intent]. If he says: "My intent was not to be a nazirite for my entire life. [Instead,] my intent was only to prolong the days of my nazirite vow for a long time," he must observe his nazirite vow for [only] 30 days.33
If he said: "I made this vow without any specific intent,"34 we see the container as if it is filled with mustard seeds and he must be a nazirite for his entire life. He is permitted to cut his hair every twelve months. [At that time,] he must bring sacrifices like everyone who is a nazirite forever.35
Halacha 18
When a person says: "Behold, I am a nazirite like the hairs of my head," "...like the dust of the earth," or "like the sand of the sea," it is as if he said: "I will keep as many nazirite vows as I have hairs on my head," "...as there is dust on the earth," or "...as there is sand on the seashore." Therefore he must shave his hair36every 30 days and begin observing a second nazirite vow for 30 days, cut his hair37 and [continue this pattern] until he dies.38 Whenever he shaves his hair, he is forbidden to drink wine or become impure because of contact with the dead.39 If he drinks [wine] or becomes impure, even on the day he shaves his head, he is worthy of lashes.
Halacha 19
When a person says: "Behold, I am a nazirite if I eat this loaf of bread," "Behold, I am a nazirite if I eat it," and "Behold, I am a nazirite if I eat it,"40 if he eats it, he is obligated to observe as many nazirite vows as he took.41 He observes them consecutively, each one for 30 days. At the end of each 30 days, he shaves [his hair] and brings his sacrifices.
FOOTNOTES
1.
Numbers 6:5 states that the nazir's hair "will be holy" קדוש יהיה. Nazir 5a notes that Yihiyeh יהיה is numerically equivalent to 30 and states that this is the span of an ordinary nazirite vow. In his Commentary to the Mishnah (Nazir 1:3), the Rambam writes that the numerical equivalence is merely a support and that the concept was taught as as part of the Oral Tradition.
2.
And 30 days can be considered "an excessively long and protracted time."
3.
Hence if the time span he mentioned is less than 30 days, he is required to observe the vow for 30 days. When he says 30 days and an hour, the ruling is that since he mentioned more than 30 days, he is required to observe 31 days.
4.
Which is 30 days as explained above.
5.
For as above, there is no conception of observing a nazirite vow for a shorter time.
6.
I.e., he accepted the nazirite vow in the hope that its merit would arouse protective spiritual forces that would guard him over the course of the journey (Tosafot, Nazir7a).
7.
I.e., he is not considered a nazirite for life as mentioned in Halachah 12.
8.
Hilchot Nedarim 9:1.
9.
Each one being 30 days. Since he spoke of nazirite vows, we understand that his intent was to observe more than one nazirite vow. Since there is no concept of observing half a nazirite vow, we require him to observe two.
10.
Each of the extra statements is considered as adding a nazirite vow.
11.
For it is not clear that he wanted to observe two nazirite vows. The commentaries note that there is slight difficulty with the Rambam's statement based on the text ofNazir 7b. Nevertheless, they offer several possible resolutions to the issue.
12.
The person himself denies taking any nazirite vows or says that he forgot about the matter (Nazir 20a and commentaries).
13.
I.e., there is no disagreement regarding that, so he is obligated to observe the two nazirite vows.
14.
In which instance he is obligated to observe a nazirite vow for an entire month (Halachah 2).
15.
See Chapter 8, Halachah 2.
16.
In this context, this statement means that as long as the first vow is being observed, the days cannot be reckoned as part of the observance of the second vow. Implied is that if they are not considered as part of the observance of the first vow, they can be considered as part of the observance of the second.
17.
See Hilchot Sh'vuot 6:17-18 which explains that a sages' absolution of a vow causes it to be considered as if it was never made.
18.
The differences between these two categories are discussed in the following halachah.
The Ra'avad notes that the Rambam's ruling appears to be based on the Tosefta and the Jerusalem Talmud (Nazir 1:4). The Babylonian Talmud (Nazir 8b) appears to differ, but the version of that text seems distorted.
19.
He should not, however, shave his head entirely.
20.
As is required when one completes a nazirite vow in purity. See Chapter 8, Halachah 1.
21.
Even though the concept is reinforced by a verse, were the Oral Tradition not to have conveyed this idea, the verse could have been interpreted otherwise (Kessef Mishneh).
22.
Although the angel gave instructions (Judges 13:5): "The youth shall be a nazirite unto God," Samson never took a nazirite vow himself, nor did his father administer one to him. See Likkutei Sichot, Vol. XVIII, pp. 68-70, which compares this situation to one in which a Jewish court converts a gentile child. When the child comes of age, if he does not protest, the conversion is binding upon him. Similarly, since Samson - and Samuel - did not protest, the nazirite restrictions conveyed from above became binding upon them.
23.
See Judges 13:4.
24.
As Judges 16:17 states: "A razor has never been brought up against my head, for I am a nazirite unto God from my mother's womb."
25.
Hence he was not forbidden to come in contact with the corpses of the Philistines whom he killed (Nazir 4b).
26.
For Samson was not allowed to cut his hair at all, as indicated by the verse cited above.
27.
This is permitted even as an initial and preferred option [the Rambam's Commentary to the Mishnah (Nazir 1:2).
28.
See Hilchot Nedarim 2:12 which explains that a person is given the option of explaining his intent with regard to a vow that he took. See the glosses of the Kessef Mishneh and the Radbaz to the following halachah which discuss in detail whether this rule applies when it seems obvious that the person's intent was to take a vow to be a nazirite like Samson was.
29.
Since Samson's nazirite vow was imposed upon him by an angel at God's command, it could not be absolved as other vows taken because of man's desires (Rashi, Makkot22a).
30.
This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
31.
Nazir 66a derives this concept through the principles of Biblical exegesis.
32.
This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
33.
See Halachah 1.
34.
I.e., with the intent that my words be interpreted by the sages according to their principles.
35.
For he did not specify a time at which point his vow is concluded. See Halachah 12.
36.
And bring the required sacrifices.
37.
And bring the required sacrifices.
38.
For there are more hairs on one's head than 30 day periods in a person's life.
39.
Because the second nazirite vow begins as soon as the first one is concluded.
40.
I.e., he makes three successive vows concerning the same loaf of bread.
41.
I.e., this teaches that a nazirite vow can become binding even though one is already obligated to observe an existing vow.
Nezirut - Chapter 4
Halacha 1
When a person says: "Behold I am a nazirite," he should perform the shaving [required when a nazirite vow is completed in] purity1 on the thirty-first day.2 If he performed this shaving on the thirtieth day, he fulfills his obligation.3 If he says: "Behold I am a nazirite for thirty days," he may only perform the shaving on the thirty-first day.4
Halacha 2
When a person takes two nazirite vows, he should perform the shaving for the first one on the thirty-first day and the second on the sixty-first day.5 If he performed the first shaving on the thirtieth day, he should perform the second on the sixtieth.6 If he performed the [second] shaving on the fifty-ninth day, he fulfills his obligation, for the thirtieth day is counted also for the second nazirite vow.7
Halacha 3
When a person says: "Behold I am a nazirite, and [will be] a nazirite should a son be born to me,"8 if he began9 observing his nazirite vow10 and then a son was born to him, he should complete his own nazirite vow and then begin counting [the one associated with] his son.
[The following rules apply if] he said: "Behold I will be a nazirite should a son be born to me and behold I am a nazirite for these-and-these days." If he began [observing] his own nazirite vow and then a son was born to him, he should interrupt [the counting of] his vow and begin counting [the one associated with] his son. Afterwards, he goes back and completes his own vow.11 They are both considered as one nazirite vow. Therefore if he becomes impure in the midst of the nazirite vow [associated with] his son, he invalidates everything. If he became impure after [completing] the nazirite vow [associated with] his son, he invalidates only [the days after the completion of] the nazirite vow [associated with] his son.12
For how many days [must he observe the nazirite laws] to complete his own [nazirite] vow?13 If there remained 30 days or more [from the days he was required to observe for] his nazirite vow14 after his son was born, he should observe the nazirite vow [associated with] his son and then complete the days remaining from his own nazirite vow. If less than 30 days remain from his nazirite vow, he must count 30 days after the nazirite vow [associated with] his son, for there is never less than 30 days between one shaving [associated with the conclusion of a nazirite vow] and another.
Halacha 4
What is implied? One says: "Behold I will be a nazirite when a son will be born to me and behold I am a nazirite for 100 days," he begins observing his nazirite vow and then a son was born to him. If 30 or more days remain from the 100 days concerning which he took the vow after his son was born, he does not forfeit anything. For he [temporarily] concludes his own nazirite vow, begins counting that associated with his son, performs the shaving, brings his sacrifices and then completes the 30 or more days that remain from his own nazirite vow. [At its conclusion,] he performs the shaving. If less than 30 remain from the 100, he forfeits some until [it is counted that he observed] 70 [days].
Halacha 5
What is implied? If his son was born on the eightieth day, he should count the vow associated with his son, complete that vow, perform the shaving, and begin counting 30 days after that shaving. Thus he loses the ten days that [immediately] preceded [the birth of] his son, i.e., the days from the seventieth day until the son's birth. Similar laws apply in all analogous situations.
Halacha 6
When a person says: "Behold I will be a nazirite15 after twenty days pass," and then says: "I am a nazirite beginning now for 100 days,"16 he should observe his nazirite vow for twenty days17 and interrupts [his counting].18 He then begins to count 30 days for the nazirite vow that was to begin after twenty days. After he completes [the observance of this vow], he performs the shaving [required when a nazirite vow is completed in] purity and brings his sacrifices. He then counts the 80 days to complete the 100, performs the shaving and brings his sacrifices.
Halacha 7
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite beginning now," he should [observe the second vow first,] counting 30 days. He should then perform the shaving [required when a nazirite vow is completed in] purity,19 and count another 30 days. This is for the vow he took that would begin after 20 days.
One might say: Let him observe 20 days, interrupt [the observance of that vow], and observe 30 days and perform a shaving.20 Thus there will remain ten days left from the nazirite vow which he began to observe initially for which he observed only 20 days. [We do not say this, because] there may never be less than 30 days between shaving [required when a nazirite vow is completed in] purity and another.
Halacha 8
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite forever beginning now," the nazirite vow which he took originally never takes effect.21
Halacha 9
Halacha 10
When a person says: "Behold I am a nazirite one day before I die," he is forbidden to drink wine, to become impure [due to contact with the dead], and to shave forever.24
Halacha 11
[The following rules apply when a person takes a vow,] saying: "I will be a nazirite on the day when the son of David25 comes." If he took the vow during the week, he is forbidden to [perform any act that violates the nazirite prohibitions] forever.26 If he took the vow on the Sabbath or a festival, he is permitted on that Sabbath or festival. Afterwards, he is forbidden forever.
[The rationale is that] there is a doubt concerning the question whether [the son of David] will come on a Sabbath or festival or not.27 Since the matter is an unresolved question, on the day he took the nazirite vow, the nazirite [restrictions] do not apply to him. For whenever there is a question whether the nazirite restrictions apply, we rule leniently.28 On the following Sabbath, although the above question still remains, it does not eliminate the nazirite vow that has taken effect concerning him.
Halacha 12
When a nazirite completes the days of his nazirite vow and does not perform the shaving [required when a nazirite vow is completed in] purity,29 he is forbidden to shave, to drink wine, and to become impure due to contact with the dead as he was before and all the particular laws associated with the nazirite vow are incumbent on him. If he shaves, drinks wine, or becomes impure [because of contact with the dead], he is liable for lashes.30
Halacha 13
[The following rules apply when a person] takes a nazirite vow and thinks that it is not binding and hence acts as if he was not bound by his vow and drinks wine.31 Afterwards, he asked a sage and he ruled that it is a vow and that he is obligated to observe the nazirite laws. He should count the days from the day on which he took the vow.32 According to Rabbinic decree, he should continue to observe the prohibitions for the number of days which he acted as if it was permitted to him.
Halacha 14
What is implied? He took a vow for 30 days and acted as if his vow was permitted for ten days and observed the prohibitions for twenty days. After the thirtieth day, he asked a sage and he told him that he was forbidden. He must observe ten days from the time he asked to compensate for the ten days during which he acted as if he was permitted. If he drinks [wine], shaves, or becomes impure [due to contact with a corpse], he is given stripes for rebellious conduct.33
Halacha 15
When does the above apply? With regard to a nazirite vow for a short time.34If, by contrast, he took a prolonged nazirite vow,35 it is sufficient that he observe a nazirite vow for 30 days even though he violated this prolonged nazirite vow for his entire life. If he does not observe a prohibition at all, we do not pay attention to him at all.36
Halacha 16
Whenever a court pays attention to such a person or one like him and they inform these people who act contemptuously with regard to vows that they are not obligated to observe them according to Scriptural law, or they give a lenient ruling or they find a rationale why he could ask for the absolution of the vow, we place that court of commoners under a ban of ostracism.
Halacha 17
When a woman takes a nazirite vow, the days of the vow are completed, she brings her sacrifices, one of the animals is slaughtered and its blood is poured [on the altar], if her husband hears of her vow, he cannot nullify it. This applies even if she has not shaven her hair already. Before its blood is poured on the altar, he may nullify her vow.37
When does the above apply? With regard to the shaving [required when a nazirite vow is completed in] purity. With regard to the shaving performed because one has contracted impurity, the husband may nullify her vow. Even though she has already offered the sacrifices associated with the contraction of impurity, [he may nullify her vow,] because she still must observe another nazirite vow.38
FOOTNOTES
1.
See Chapter 8, Halachah 1. As mentioned there, he also brings the appropriate sacrifices.
2.
For unless he specifies otherwise, a nazirite vow must be upheld for 30 days.
3.
This leniency is granted based on the principle that a portion of a day is considered as the entire day. Hence it is considered as if he observed his vow for 30 days (seeNazir 5b and notes).
4.
Since he explicitly mentioned 30 days, we assume that he meant thirty complete days.
5.
For the thirty-first day is considered as the first day of the second vow.
6.
In this instance, the thirtieth day is considered as the first day of the second vow.
7.
For a portion of the day is considered as the entire day.
8.
I.e., he is vowing to observe two nazirite vows. One is unconditional and the other is dependent on whether or not a son is born to him.
9.
The Radbaz emphasizes that these laws apply when he began observing his own nazirite vow before his son was born. If his son was born before he began observing his own nazirite vow, he may observe whichever vow he desires first.
10.
I.e., the vow he took without making it conditional on the birth of a son.
11.
As illustrated in the conclusion of the halachah.
12.
Because he has already observed the rites marking the completion of the nazirite vow associated with his son.
According to the Rambam, in such an instance, the person's observance of the days of his vow that preceded the vow associated with his son is considered significant. The rationale is that if the observance of the vow associated with his son is considered significant, the days that preceded it are likewise significant. The Ra'avad differs and maintains that although the observance of the vow associated with his son is significant, none of the days associated with his own vow should be counted. For his own vow is an integral unit and should be considered as such.
13.
I.e., in a situation where he does not become impure and must complete his own vow after completing the vow associated with the birth of his son. See the illustrations in the following halachot.
14.
I.e., his own nazirite vow was prolonged, extending more than the required 30 days.
15.
I.e., he takes an ordinary nazirite vow which extends 30 days.
16.
And thus the two vows clash.
17.
Thus he will have observed 20 of the 100 days of his longer vow.
18.
He does not, however, perform a shaving or bring sacrifices.
19.
Completing the observance of that vow.
20.
Completing the observance of that vow.
21.
Because it is superceded by the second vow which is binding for life. The observance of that vow prevents the observance of the original vow.
22.
See Chapter 3, Halachot 13-14.
23.
The rationale is that he is not allowed to shave because of his first vow. He must, however, observe the stringencies of an ordinary nazirite vow for the first 20 days and perhaps, even for the first 30 days (Radbaz).
24.
For that day might be the day of his death in which instance retroactively the vow he took would take effect. See the notes to the following halachah.
25.
I.e., the Mashiach.
26.
For perhaps the Mashiach will come that day. As we say in the popular restatement of the Rambam's Thirteen Principles of Faith, "I await his coming every day."
27.
The Rambam's ruling is based on Eruvin43b. The Kessef Mishneh interprets the Rambam's understanding of that passage as follows: There is a question whether the prohibition against going beyond one's Sabbath boundaries (see Hilchot Shabbat, ch. 27) applies ten handbreadths above the ground or not. Thus there is a question whether Mashiach - who obviously will observe the Sabbath laws - can come on the Sabbath for that will require him descending from heaven and thus going beyond his Sabbath boundaries.
(Kin'at Eliyahu questions the entire issue, noting that according to the Rambam,Mashiach will be a flesh and blood human being who will "wage the wars of G‑d... build the Temple" (see Hilchot Melachim 11:1). No where does the Rambam make mention of him descending from heaven.
28.
Seemingly, every day, there is a question whether the Mashiach will come and hence, we should rule leniently every day. The Radbaz explains that since we are certain that it is possible for Mashiach to come that day, he must observe the nazirite restrictions. For if Mashiach would actually come that day, retroactively the vow he took would take effect.
29.
As evident from Chapter 8, Halachah 5, more precisely, it is the nazirite's offering of his sacrifices and not his shaving which completes his nazirite vow.
30.
Nazir 15a derives this concept from the exegesis of Numbers 6:6.
31.
The laws mentioned here apply only to drinking wine. Shaving or becoming impure nullify his nazirite vow and require him to begin counting again anew. See Chapter 6, Halachot 1-3.
32.
When these days are completed, according to Scriptural law, he is no longer obligated to observe his nazirite vow even though he did not observe it for the full amount of time that he vowed.
33.
This is the punishment given for breaking a Rabbinic decree.
34.
A nazirite vow of 30 days.
35.
A vow for a longer period.
36.
The sages pay no attention to him. Even if there is legitimate reason for him to ask for his vow to be released, his request is not heeded (Ra'avad).
37.
For he has the right to nullify a nazirite vow which his wife takes (Chapter 2, Halachah 17).
38.
For the impurity nullifies the observance of the nazirite vow entirely.
Nezirut - Chapter 5
Halacha 1
There are three matters that are forbidden to a nazirite: a) ritual impurity [resulting from contact with a human corpse],1 b) shaving [his hair],2and c) [partaking of] products of the vine. [This applies] both to the fruit3or the waste products of the fruit.4 Alcoholic beverages made from dates, figs, or the like are permitted to a nazirite. The shaichar forbidden to [a nazirite] by the Torah5is an alcoholic beverage made from a mixture of wine.6
Halacha 2
What is meant by "products of the grape vine"? When a nazirite eats an olive-sized portion of the fruit [of the vine]: fresh grapes, raisins, or unripened grapes, or he eats an olive-sized portion of the waste products of the fruit which are the peels or the seeds, he is liable for lashes. Similarly, if he drankrevi'it7 of wine or ate an olive-sized portion of coagulated wine - this is considered as fruit - or drank a revi'it of vinegar - which is the waste products of the fruit - he is liable for lashes. Grape leaves, the tender shoots of the branches of the vine, grape sap, and grape buds are permitted to a nazirite, for they are neither fruit, nor the waste products of fruit, but rather are considered as parts of the tree.
Halacha 3
All forbidden grape [products] can be combined together [to produce the minimum measure for which one is liable for lashes].8
What is implied? One who mixed together fresh grapes with raisins, or with unripened grapes, pits, and peels, and ate an olive-sized portion of the mixture is liable for lashes. Similarly, if he ate them one after the other9 until he ate an olive-sized portion of the entire group, he is liable for lashes. Similarly, he is liable for lashes if he drank a revi'it of a mixture of wine and vinegar.10
Halacha 4
A permitted substance is not included together with a forbidden substance [to produce the minimum measure] for which a nazirite [is liable for lashes].11
What is implied? Wine was mixed together with honey [producing a mixture] in which the flavor of wine [could be tasted in] its entirety and [a nazirite] drank the mixture. Raisins were pressed together with dried figs [producing a mixture] in which the flavor of raisins [could be tasted in] its entirety and [a nazirite] ate the mixture. He is not liable for lashes unless there will be an olive-sized portion of grape products in a portion of the mixture the size of three eggs as is the law with regard to other prohibitions that are forbidden universally, as we explained in Hilchot Ma'achalot Assurot.12
Halacha 5
Similarly, if a person soaked his bread in wine and there was a revi'it of wine within k'dei [achilat] p'ras13 of the bread and he ate a p'ras [of the bread], he will have consumed a revi'it of wine.14 [Hence,] he is worthy of lashes. Concerning this and similar situations, the Torah [Numbers 6:3] states: "Anything that has been steeped in grape [wine] shall you not partake."15 This forbids an entity in which wine has been mixed and its flavor is the flavor of wine.16 [This applies] provided it has both the flavor and substance [of the wine] as is the case with regard to other prohibited foods.17
Halacha 6
If wine or the like were mixed together with honey and the flavor of wine cannot be detected, it is permitted for a nazirite [to partake of the mixture]. [The nazirite prohibitions] should not be considered more severe than [those against] fat and blood.18
Halacha 7
If the mixture had the flavor of wine, but there is not a revi'it of wine within k'dei [achilat] p'ras, [the mixture] is prohibited according to Rabbinic decree, as we explained in Hilchot Ma'achalot Assurot.19 If [a nazirite] partakes of it, he is given stripes for rebellious conduct.
Halacha 8
When a nazirite eats an olive-sized portion of grapes, an olive-sized portion of [grape] seeds, an olive-sized portion of [grape] peels, and an olive-sized portion of raisins, and drinks an olive-sized portion of wine - even if he squeezed a cluster of grapes and drank [their juice]20 - receives five sets of lashes. For each [of the substances is forbidden] by a different prohibition. And he receives a sixth set of lashes for the violation of [the prohibition]: "He shall not desecrate his word"21 that applies to all vows.
Similarly, if he ate an olive-sized portion of peels or an olive-sized portion of grapes, he receives two sets of lashes, one for the peels or one for the grapes, and he is given [an additional set of] lashes because of [the prohibition]: "He shall not desecrate his word." This law also applies to a nazirite who shaves [his hair] or becomes impure. He receives two sets of lashes: one because of the violation of the particular prohibition and one, because of the prohibition that applies to all vows: "He shall not desecrate his word."
Halacha 9
When a nazirite drank a revi'it of wine and a revi'it of vinegar, he receives only one set of lashes. He is not liable for the wine and for the vinegar independently. [The rationale is that] the Torah does not say: "Do not drink wine" and "Do not drink vinegar." Instead, [it states, Numbers 6:3]: "[He shall abstain from wine or alcoholic beverages.] He shall not drink vinegar of wine or vinegar of alcoholic beverages," i.e., he should not drink wine or a beverage into which wine was mixed - [that is the meaning of the term,] "alcoholic beverages" [in the verse] - even if they have become vinegar.22Since [the Torah] repeated only the term vinegar which is one term, he does not receive lashes for them both independently.
Halacha 10
When a nazirite is drinking wine for the entire day, even though he is liable in God's eyes23 for every revi'it, he receives only [two sets of] lashes, one for drinking wine and one for "desecrat[ing] his word," as we explained.24If he was given a warning for every revi'it, i.e., he was told: "Do not drink," "Do not drink," and he, [nevertheless,] did drink, he is liable for each [revi'it].25
Halacha 11
When a nazirite cuts off one hair, whether using a razor or a scissor, he is liable for lashes, provided he cuts it from its roots as a razor would.28Similarly, if he pulls out [a hair] by hand, he is liable for lashes. Both [the nazirite] whose hair is cut29 and the person who cuts his hair [are liable], as [indicated by Numbers 6:5]: "A razor will not pass over his head." If he left enough of [the hair] so that it could be bent over for its tip to touch its root, he does not receive lashes,30 because [cutting in this manner] is not [equivalent to shaving it] with a razor.
Halacha 12
If a person applied a potion that removed hair to his head and in this way, removed his hair, he is not liable for lashes.31 He is, however, nullifying the observance of a positive commandment, as [Numbers 6:5] states: "He shall let the mane of the hair of his head grow."
Halacha 13
When a nazirite shaves his entire head, he is liable for only one set of lashes for the shaving. If he was given a warning concerning each hair, i.e., he was told: "Do not shave," "Do not shave," and he shaved, he is liable for lashes for every hair.
Halacha 14
When a nazirite is scrubbing his hair with his hands and scraping [his scalp] with his nails, he need not worry [about removing hairs accidentally], because his intent is not to remove hair and it is possible that he will not remove any.32He should not, however, comb his hair with a comb or scrape his head with earth, for [these activities] will certainly remove hair. If he does so, he is not liable for lashes.33
Halacha 15
When a nazirite becomes impure through contact with a human corpse in a manner that would require him to remain impure for seven days,34 he is liable for lashes. [This applies] with regard to ritual impurity for which he is required to shave, as will be explained,35 and for ritual impurity for which he is not required to shave.36
Halacha 16
[When a nazirite] becomes impure through contact with a human corpse many times, even though in God's eyes, he is liable for lashes for each time, the court holds him liable for only one set of lashes. If he was given a warning concerning each time, and he, nevertheless, became impure, he is liable for lashes for every time he [became impure].
Halacha 17
When does the above apply? When he became impure and then returned and touched, carried, or stood over [the corpse]. If, however, he was touching a corpse and while the corpse was still in his hand, he touched another corpse, he is liable only once even though he was warned for each time he touched it, for his [state of purity] has already been desecrated.37
Halacha 18
When a nazirite enters a home and remains there until a person dies or he enters a shelter in which a corpse is located while he is in a closed container, chest, or closet38 and a colleague came and opened the top of the chest with his consent,39 he is liable for two sets of lashes:40 one, due to [the violation of] the prohibition [Numbers 6:6]: "He shall not approach a human corpse" and one, due to [the violation of] the prohibition [ibid.:7]: "He shall not become impure," for his impurity and his entry come about at the same time.41 If, however, he enters [such a shelter] in an ordinary manner, his becoming ritually impure precedes his entry. For from the time that his nose or his toes enter, he becomes ritually impure42 and he does not become liable for entering [the shelter] until his entire [body] enters.43
Halacha 19
When [a nazirite] enters a shelter where a corpse is located or a cemetery unintentionally44 and after he discovers this fact, he received a warning, but did not jump up and leave, but instead remained there, he is liable for lashes.45[This applies] provided he remains there for the time it takes to prostrate oneself like a ritually impure person who enters the Temple.46
Halacha 20
[The following rules apply when one] causes a nazirite to contract ritual impurity. If the nazirite acted intentionally, the nazirite is liable for lashes and the person who caused him to contract impurity violates the prohibition against placing a stumbling block in front of the blind.47 If the nazirite was not aware of the transgression and the person who caused him to contract impurity acted intentionally, neither of them are liable for lashes.48
Why is the person who caused the nazirite to contract impurity not liable for lashes?49 Since [Numbers 6:9] states: "He defiles his Nazirite head," a person is only liable if he willfully causes his own self to incur impurity.50
Halacha 21
When a nazirite who is in a state of ritual purity makes himself ritually impure, he is also liable for lashes for [the violation of the prohibition, Deuteronomy 23:22]: "Do not delay in paying it."51 For he delayed the fulfillment of his nazirite vow in purity and performed a deed.52 Similarly, if he took a nazirite vow while in a cemetery, he is also liable for lashes for [the violation of the prohibition]: "Do not delay in paying it."53
From this we learn, that a nazirite who made himself impure receives four sets of lashes:
a) because of the prohibition: "He shall not become impure,"
b) because of the prohibition: "He shall not desecrate his word,"
c) because of the prohibition: "Do not delay in paying it," and because of the prohibition: "He shall not approach..." if he entered and incurred ritual impurity at the same time, as we explained.54
FOOTNOTES
1.
See Halachah 15 and onward.
2.
See Halachah 11.
3.
Whether grapes or wine.
4.
E.g., peels or pits. See the following halachah.
6.
E.g., a brandy, vermouth, or the like.
7.
I.e., a quarter of a larger measure called alog. A revi'it is 86 cc according to Shiurei Torah and 150 cc according to Chazon Ish.
8.
This represents a contrast to other Torah prohibitions. As stated in Hilchot Ma'achalot Assurot 4:16, "when a person takes a small amount of fat, a small amount of blood, a small amount of the meat of a non-kosher animal, a small amount of the meat of anevelah, a small amount of the meat of a non-kosher fish, a small amount of the meat of a non-kosher fowl, or the like from other prohibited substances, although he collects an olive-sized portion from the entire mixture and partakes of it, he is not liable for lashes."
9.
He must, however, eat the olived-sized portion within the time it takes to eat three eggs, as explained in Hilchot Ma'achalot Assurot 14:8.
10.
From the Rambam's wording, it appears that eating and drinking are not combined to reach a single measure.
11.
This ruling is the subject of a difference of opinion among our Sages (Nazir 35b-37b). Although there is an opinion which maintains that with regard to a nazirite - in contrast to all the other prohibitions of the Torah - the permitted food should be counted as part of the forbidden measure, the Rambam does not accept this view as Halachah.
12.
Hilchot Ma'achalot Assurot 15:3.
13.
The measure described in the previous halachah.
14.
See Hilchot Ma'achalot Assurot 14:9 where the Rambam states that to be liable for lashes, one must drink a prohibited substance in the time it takes to drink arevi'it. Here, however, he mentions the time it takes to eat k'dei achilat p'ras. It is possible to explain that here, the person is "eating" the wine, i.e., ingesting it as it is absorbed in solid food. Hence, he uses a measure of time that involves eating. InHilchot Ma'achalot Assurot, he speaks about drinking. Hence, he uses a measure of time that involves drinking.
15.
We have translated the verse according to its halachic interpretation. Its literal meaning is somewhat different.
16.
Nazir 37a exemplifies this concept as follows: One soaked grapes in water and the flavor of the water became that of grape juice.
17.
See Hilchot Ma'achalot Assurot 15:3.
18.
I.e., as stated in Hilchot Ma'achalot Assurot15:1-2, if a prohibited substance becomes mixed into another entity, its presence is nullified if there is so much of the permitted entity that the flavor of the prohibited substance cannot be detected. (When it is impossible to have someone taste the mixture, we require 60 times the amount of the forbidden substance.)
19.
See Hilchot Ma'achalot Assurot 15:2-3. There the Rambam states that if there was less than an olive-sized portion of forbidden fat in a portion the size of three eggs, it is considered as if the substance of the prohibited substance is not present. Hence, according to Scriptural Law, there is no prohibition, even if the flavor of the forbidden fat is detectable.
The Ra'avad differs and quotes authorities who maintain that although lashes are not given in such an instance, the prohibition is of Scriptural origin.
20.
The Rambam is indicating that grape juice and wine are governed by the same laws. Alternatively, that grapes and grape juice are not considered as part of the same prohibition.
21.
See Hilchot Nedarim 1:5; see also Chapter 1, Halachah 2.
22.
I.e., the verse uses vinegar as an adjective for wine and mentions only prohibition. Thus the prohibition is against drinking wine, even wine that has become vinegar. Even though two separate adjurations are mentioned in the prooftext, there is no separate prohibition for drinking vinegar from wine and vinegar from alcoholic beverages coming from wine, because the end product, vinegar, is the same in both instances.
The Ra'avad differs and maintains that there is a separate prohibition against drinking vinegar, just like there are separate prohibitions against eating grapes and eating raisins. See the gloss of the Radbaz for a discussion of this matter.
23.
And God will mete out punishment to him for every violation [the Rambam's Commentary to the Mishnah (Nazir 6:4)].
24.
See Halachah 8.
25.
The warning causes every violation to be considered independently (Radbaz).
26.
Avodah Zarah 59a.
27.
For if he comes close, he might be tempted to partake of the grapes.
28.
The prooftext cited below indicates that the hair must be removed as effectively as a razor does. It does not, however, indicate that only cutting it with a razor makes a person liable. Note the contrast to the prohibition against cutting the hairs of one's beard. As mentioned in Hilchot Avodat Kochavim 12:1, that prohibition applies only to removal of one's hair with a razor.
29.
From a comparison to the laws governing the prohibition against shaving the corners of one's head (Ibid.:1), it would appear that the person whose hair is cut is not liable for lashes unless he assists the person doing the shaving by moving his head or the like. Otherwise, he will not performed a deed and one is liable for lashes only when his violation involves a deed.
30.
Nor are the days of one's nazirite vow nullified by such an act (Nazir 39b).
31.
The Radbaz explains the rationale for this leniency: When applying the potion, the person is not removing the hair with his own hands.
32.
Even though he had no intention of removing hairs, were it impossible to scrape his head with his nails without removing hair, it would be forbidden for him, because doing so would be tantamount to willfully removing hairs, as the Rambam continues. Compare to Hilchot Shabbat 1:6.
33.
For he did not intentionally remove the hairs (Kessef Mishneh). The Shiurei HaKorbanexplains that since these activities do not produce a razor-clean shave, he is not liable for the violation of a negative commandment. According to the Radbaz who maintains that such a commandment is in fact involved, the question arises: Since it is inevitable (a p'sik reishah) that the hairs will be removed, why is he not liable.
34.
I.e., the ritual impurity incurred when he touches or carries a corpse or is located under the same covering as it.
35.
See Chapter 7, where this subject is discussed in detail.
36.
The Mishneh LiMelech and other commentaries question the Rambam's ruling, noting that in Hilchot Tumat Meit 3:3, he writes: "All ritual impurity resulting from a corpse for which a nazirite is not required to shave does not stem from Scriptural Law." If the impurity does not stem from Scriptural Law, why is the nazirite punished by lashes?
The Ma'aseh Rokeach explains that there are times when the Rambam uses the termmidivrei 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. See also Chapter 7, Halachah 1, where this issue is discussed.
37.
The Rambam's ruling can be explained based on the following concept: When a person is in contact with a corpse, a person he touches is impure for seven days. When, however, he is not in contact with a corpse, a person he touches is impure only until the evening.
Thus if he is in contact with a corpse, there is no difference halachically if he touches another corpse. If, however, he is not in contact with a corpse, it is halachically significant if he touches another corpse, because the impurity resulting from touching him is more severe. And since touching the corpse is halachically significant for others, it is also halachically significant for him. Hence he is liable for lashes for such contact.
38.
I.e., while he is in a closed container, it is as if he is not under the same shelter as the corpse and he does not contract ritual impurity.
39.
If the container is opened without his consent, he is not liable, for he is considered to have transgressed due to forces beyond his control. See Hilchot Evel 3:5.
40.
For as mentioned in the mitzvot cited in the introduction to these halachot and in Chapter 1, Halachah 1, there are two prohibitions involved in this instance as the Rambam continues to explain.
41.
The removal of the top of the container brings about his "entry" into the place where the corpse is located and, at that same time, he becomes impure.
42.
See Hilchot Tuma'at Meit 1:11.
43.
Compare to Hilchot Bi'at HaMikdash 3:18.
In this instance, since he is already ritually impure, the prohibition against entering a place of ritual impurity does not apply to him (Nazir 43a).
44.
I.e., he was not aware that a corpse was located in this place or that it was a cemetery.
45.
The commentaries question why the person is liable for lashes. Although he is performing a transgression by remaining in the cemetery, seemingly, the performance of that transgression does not involve a deed and hence, he should not be liable for lashes. The Lechem Mishneh explains that since he performed a deed when he entered in violation of the prohibition, he is liable when he remained afterwards in conscious violation of the prohibition. Others cite the gloss of the Maggid Mishneh to Hilchot Sechirut 13:2 which explains that whenever a transgression usually involves a deed - as a nazirite would usually perform a deed to contract ritual impurity - one is liable for lashes even when one violates the transgression without performing a deed. See also Hilchot Evel 3:4.
46.
See Hilchot Bi'at HaMikdash 3:21-24.
47.
See Hilchot Rotzeach 12:14 which interprets this as a general prohibition, warning a person against causing a colleague to transgress.
48.
The nazirite is not liable because he did not transgress intentionally. The other person is not liable for the reasons the Rambam proceeds to explain.
49.
See Hilchot Evel 3:5 which states that in a parallel situation when a person causes a priest to become ritually impure, the person who causes him to incur the impurity is indeed, liable. For it is the person who causes him to incur impurity who violates the prohibition. And similarly, one who shaves a nazirite's head is liable (Halachah 11).
50.
See the gloss of the Radbaz to Hilchot Kilayim 10:31 which comments on the apparent contradiction between that halachah and the ruling here.
51.
See Chapter 1, Halachah 4; Hilchot Arachin VaCharamim 1:1; Hilchot Ma'aseh HaKorbanot 14:13, with regard to the nature of this prohibition.
52.
By incurring ritual impurity.
53.
The commentaries question: Since he was in the cemetery at the time he took the vow, seemingly, his violation of the prohibition does not involve a deed. Generally, when a transgression does not involve a deed, lashes are not given. Why then is he liable? Among the resolutions offered is that failing to depart is also considered a deed (Tosafot, Nazir 17a).
54.
See Halachah 18.
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Hayom Yom:
• English Text | Video Class• "Today's Day"
Friday, Adar II 1, 5776 · 11 March 2016
Monday Adar Sheini 1, Rosh Chodesh 5703
Torah lessons: Chumash: P'kudei, Sheini with Rashi.
Tehillim: 1-9.
Tanya: But since the Temple (p. 153)...upon him by G-d. (p. 155).
In Yaaleh v'yavo (p. 57) zachreinu...bo,1 ufakdeinu vo2
FOOTNOTES
1. The word bo spelled with the letter beit - i.e., with a dagesh point.
2. The same word spelled here vo, with the letter veit - i.e., without the dagesh point.---------------------
Hayom Yom:
• English Text | Video Class• "Today's Day"
Friday, Adar II 1, 5776 · 11 March 2016
Monday Adar Sheini 1, Rosh Chodesh 5703
Torah lessons: Chumash: P'kudei, Sheini with Rashi.
Tehillim: 1-9.
Tanya: But since the Temple (p. 153)...upon him by G-d. (p. 155).
In Yaaleh v'yavo (p. 57) zachreinu...bo,1 ufakdeinu vo2
FOOTNOTES
1. The word bo spelled with the letter beit - i.e., with a dagesh point.
2. The same word spelled here vo, with the letter veit - i.e., without the dagesh point.---------------------
Daily Thought:
Standing Up
There are times when passion burns so fiercely inside, it becomes a taskmaster with a stinging whip. From where does darkness attain such power to consume the light of a human soul?
Darkness has no power of its own. It is no more than the absence of light, and your soul is pure Divine light.
But G‑d has granted power to the darkness to challenge you, to awaken the innermost depths of your soul.
So that as soon as you will stand up and say, “My soul is not the chattel of any taskmaster! I have free will to choose as I please, and I choose life!”
—before that instant is over, the tyrant inside is no more; gone, as a shadow vanishes before the light.
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