Pekudei: Exodus 38:21 These are the accounts of the tabernacle, the tabernacle of the testimony, recorded, as Moshe ordered, by the L’vi’im under the direction of Itamar the son of Aharon, the cohen.
22 B’tzal’el the son of Uri, the son of Hur, of the tribe of Y’hudah, made everything that Adonai ordered Moshe to make. 23 Assisting him was Oholi’av the son of Achisamakh, of the tribe of Dan, who was an engraver, a designer and a weaver in colors — in blue, purple and scarlet yarn and in fine linen.
24 All the gold used for the work in everything needed for the sanctuary, the gold of the offering, weighed 29 talents 730 shekels [1,930 pounds], using the sanctuary shekel.
25 The silver given by the community weighed 100 talents 1,775 shekels [6,650 pounds], using the sanctuary shekel. 26 This was a beka per person, that is, half a shekel [one-fifth of an ounce], using the sanctuary shekel, for everyone twenty years old or older counted in the census, 603,550 men. 27 The hundred talents of silver were used to cast the sockets for the sanctuary and the sockets for the curtain — one hundred sockets made from the hundred talents, one talent [sixty-six pounds] per socket. 28 The 1,775 shekels [fifty pounds] he used to make hooks for the posts, to overlay their capitals and to make fasteners for them.
29 The bronze in the offering came to 4,680 pounds. 30 He used it to make the sockets for the entrance to the tent of meeting, the bronze altar, its bronze grate, all the utensils for the altar, 31 the sockets for the courtyard around it, the sockets for the gateway to the courtyard, all the tent pegs for the tabernacle and all the tent pegs for the courtyard around it.
39:1 From the blue, purple and scarlet yarn they made the garments for officiating, for serving in the Holy Place; and they made the holy garments for Aharon, as Adonai had ordered Moshe. (RY: v, LY: ii) 2 He made the ritual vest of gold, of blue, purple and scarlet yarn, and of finely woven linen. 3 They hammered the gold into thin plates and cut them into threads in order to work it into the blue, purple and scarlet yarn and the fine linen crafted by the skilled artisan. 4 They made shoulder-pieces for it, joined together; they were joined together at the two ends. 5 The decorated belt on the vest, used to fasten it, was of the same workmanship and materials — gold; blue, purple and scarlet yarn; and finely twined linen — as Adonai had ordered Moshe. 6 They worked the onyx stones, mounted in gold settings, engraving them with the names of the sons of Isra’el as they would be engraved on a seal. 7 Then he put them on the shoulder-pieces of the vest to be stones calling to mind the sons of Isra’el, as Adonai had ordered Moshe.
8 He made the breastplate; it was crafted by a skilled artisan and made like the work of the ritual vest — of gold; blue, purple and scarlet yarn; and finely woven linen. 9 When folded double, the breastplate was square — doubled, it was a hand-span by a hand-span. 10 They set in it four rows of stones: the first row was a carnelian, a topaz and an emerald; 11 the second row a green feldspar, a sapphire and a diamond; 12 the third row an orange zircon, an agate and an amethyst; 13 and the fourth row a beryl, an onyx and a jasper. They were mounted in settings of gold. 14 The stones corresponded to the names of the twelve sons of Isra’el; they were engraved with their names as a seal would be engraved, each name representing one of the twelve tribes.
15 On the breastplate they made two pure gold chains, twisted like cords. 16 Also for the breastplate they made two settings of gold and two gold rings, and they put the two rings at the two ends of the breastplate. 17 They put the two twisted gold chains in the two rings at the ends of the breastplate 18 and attached the other two ends of the twisted chains to the front of the shoulder-pieces of the ritual vest. 19 They also made two gold rings and put them on the two ends of the breastplate, at its edge, on the side facing in toward the vest. 20 Also they made two gold rings and attached them low on the front part of the vest’s shoulder-pieces, near the join, above the vest’s decorated belt. 21 Then they bound the breastplate by its rings to the rings of the vest with a blue cord, so that it could be on the vest’s decorated belt, and so that the breastplate would not swing loose from the vest — as Adonai had ordered Moshe.
(RY: vi, LY: iii) 22 He made the robe for the ritual vest; it was woven entirely of blue, 23 with its opening in the middle, like that of a coat of mail, and with a border around the opening, so that it wouldn’t tear. 24 On the bottom hem they made pomegranates of blue, purple and scarlet, and woven linen; 25 and they made bells of pure gold, and put the bells between the pomegranates all the way around the hem of the robe — between the pomegranates, 26 that is, bell, pomegranate, bell, pomegranate, all the way around the hem of the robe for service — as Adonai had ordered Moshe.
27 They made the tunics of finely woven linen for Aharon and his sons, 28 the turban of fine linen, the splendid headgear of fine linen, the linen shorts, 29 and the sash of finely woven linen and blue, purple and scarlet yarn, the work of a weaver in colors — as Adonai had ordered Moshe.
30 They made the ornament for the holy turban of pure gold; wrote on it the words, “Set apart for Adonai,” like the engraving on a seal; 31 and tied a blue cord on it to fasten it to the front of the turban — as Adonai had ordered Moshe.
32 Thus all the work for the tabernacle, the tent of meeting, was finished, with the people of Isra’el doing everything exactly as Adonai had ordered Moshe.
(LY: iv) 33 Then they brought the tabernacle to Moshe — the tent and all its furnishings, clasps, planks, crossbars, posts and sockets; 34 the covering of tanned ram skins, the covering of fine leather and the curtain for the screen; 35 the ark for the testimony, its poles and the ark-cover; 36 the table, all its utensils and the showbread; 37 the pure menorah, its lamps and their arrangement for display, its accessories and the oil for the light; 38 the gold altar; the anointing oil; the fragrant incense; the screen for the entrance to the tent; 39 the bronze altar with its bronze grate, poles and all its utensils; the basin with its base; 40 the tapestries for the courtyard, with their posts and sockets; the screen for the entrance to the courtyard, with its ropes and tent pegs; all the utensils for the service in the tabernacle, the tent of meeting; 41 the garments for officiating, for serving in the Holy Place; the holy garments for Aharon the cohen; and the garments for his sons to serve in the office of cohen.
42 The people of Isra’el did all the work just as Adonai had ordered Moshe. 43 Moshe saw all the work, and — there it was! — they had done it! Exactly as Adonai had ordered, they had done it. And Moshe blessed them.
40:1 (RY: vii, LY: v) Adonai said to Moshe, 2 “On the first day of the first month, you are to set up the tabernacle, the tent of meeting. 3 Put in it the ark for the testimony, and conceal the ark with the curtain. 4 Bring in the table, and arrange its display. Bring in the menorah, and light its lamps. 5 Set the gold altar for incense in front of the ark for the testimony, and set up the screen at the entrance to the tabernacle. 6 Place the altar for burnt offerings in front of the entrance to the tabernacle, the tent of meeting. 7 Set the basin between the tent of meeting and the altar, and put water in it. 8 Set up the courtyard all the way around, and hang up the screen for the entrance to the courtyard.
9 “Take the anointing oil, and anoint the tabernacle and everything in it — consecrate it with all its furnishings; then it will be holy. 10 Anoint the altar for burnt offerings with all its utensils — consecrate the altar; then the altar will be especially holy. 11 Anoint the basin and its base, and consecrate it.
12 “Then bring Aharon and his sons to the entrance of the tent of meeting and wash them with water. 13 Put the holy garments on Aharon, anoint him, and consecrate him, so that he can serve me in the office of cohen. 14 Bring his sons, put tunics on them, 15 and anoint them as you anointed their father, so that they can serve me in the office of cohen. Their anointing will signify that the office of cohen is theirs through all their generations.”
16 Moshe did this — he acted in accordance with everything Adonai had ordered him to do.
(LY: vi) 17 On the first day of the first month of the second year, the tabernacle was set up. 18 Moshe erected the tabernacle, put its sockets in place, put up its planks, put in its crossbars and set up its posts. 19 He spread the tent over the tabernacle and put the covering of the tent above it, as Adonai had ordered Moshe. 20 He took and put the testimony inside the ark, put the poles on the ark, and set the ark-cover above, on the ark. 21 Then he brought the ark into the tabernacle, set up the curtain as a screen and concealed the ark for the testimony, as Adonai had ordered Moshe.
22 He put the table in the tent of meeting on the side of the tabernacle facing north, outside the curtain. 23 He arranged a row of bread on it before Adonai, as Adonai had ordered Moshe.
24 He put the menorah in the tent of meeting across from the table, on the side of the tabernacle facing south. 25 Then he lit the lamps before Adonai, as Adonai had ordered Moshe.
26 He set the gold altar in the tent of meeting in front of the curtain 27 and burned on it incense made from aromatic spices, as Adonai had ordered Moshe.
(LY: vii) 28 He set up the screen at the entrance to the tabernacle. 29 The altar for burnt offerings he placed at the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the grain offering, as Adonai had ordered Moshe.
30 He set the basin between the tent of meeting and the altar and put water in it for washing, 31 so that Moshe and Aharon and his sons could wash their hands and feet there — 32 so that they could wash when entering the tent of meeting and when approaching the altar, as Adonai had ordered Moshe.
33 Finally, he erected the courtyard around the tabernacle and the altar and set up the screen for the entrance to the courtyard.
(Maftir) 34 Then the cloud covered the tent of meeting, and the glory of Adonai filled the tabernacle. 35 Moshe was unable to enter the tent of meeting, because the cloud remained on it, and the glory of Adonai filled the tabernacle.
36 Whenever the cloud was taken up from over the tabernacle, the people of Isra’el continued with all their travels. 37 But if the cloud was not taken up, then they did not travel onward until the day when it was taken up. 38 For the cloud of Adonai was above the tabernacle during the day, and fire was in [the cloud] at night, so that all the house of Isra’el could see it throughout all their travels.
I Kings 7:51 Thus all the work that King Shlomo did in the house of Adonai was finished. After this, Shlomo brought in the gifts which David his father had dedicated — the silver, the gold and the utensils — and put them in the treasuries of the house of Adonai.
8 Then Shlomo assembled all the leaders of Isra’el, all the heads of the tribes and the chiefs of the paternal clans of the people of Isra’el, to King Shlomo in Yerushalayim, to bring the ark for the covenant of Adonai out of the City of David, also known as Tziyon. 2 All the men of Isra’el assembled before King Shlomo at the festival in the month of Etanim, the seventh month. 3 All the leaders of Isra’el came. The cohanim took the ark 4 and brought up the ark of Adonai, the tent of meeting and all the holy utensils that were in the tent; these are what the cohanim and L’vi’im brought up. 5 King Shlomo and the whole community of Isra’el assembled in his presence were with him in front of the ark, sacrificing sheep and oxen in numbers beyond counting or recording.
6 The cohanim brought the ark for the covenant of Adonai in to its place inside the sanctuary of the house, to the Especially Holy Place, under the wings of the k’ruvim. 7 For the k’ruvim spread out their wings over the place for the ark, covering the ark and its poles from above. 8 The poles were so long that their ends could be seen from the Holy Place in front of the sanctuary, but they could not be seen from outside; they are there to this day. 9 There was nothing in the ark except the two tablets of stone which Moshe put there at Horev, when Adonai made the covenant with the people of Isra’el at the time of their leaving the land of Egypt.
10 When the cohanim came out of the Holy Place, the cloud filled the house of Adonai, 11 so that, because of the cloud, the cohanim could not stand up to perform their service; for the glory of Adonai filled the house of Adonai.
12 Shlomo said, “Adonai said he would live in thick darkness. 13 But I have built you a magnificent house, a place where you can live forever.”
14 Then the king turned around and blessed the whole community of Isra’el. The whole community of Isra’el stood 15 as he said: “Blessed be Adonai, the God of Isra’el, who spoke to my father David with his mouth and fulfilled his promise with his hand. He said, 16 ‘Since the day I brought my people Isra’el out of Egypt, I chose no city from any of the tribes of Isra’el in which to build a house, so that my name might be there; but I did choose David to be over my people Isra’el.’ 17 Now it was in the heart of David my father to build a house for the name of Adonai the God of Isra’el; 18 but Adonai said to David my father, ‘Although it was in your heart to build a house for my name, and you did well that it was in your heart, 19 nevertheless you will not build the house. Rather, you will father a son, and it will be he who will build the house for my name.’ 20 Now Adonai has fulfilled this spoken word of his; for I have succeeded my father and sit on the throne of Isra’el, as Adonai promised; and I have built the house for the name of Adonai the God of Isra’el. 21 And there I have made a place for the ark containing the covenant of Adonai, which he made with our ancestors when he brought them out of the land of Egypt.”
Today in Jewish History:
• Agadir Eathquake (1960)Hundreds of Jews, including some students of the local Chabad Yeshivah, were among the thousands of victims to perish in a devastating earthquake that struck Agadir, Morocco on the 2nd of Adar in 1960.
Daily Study:
Chitas and Rambam for today:
Chumash: Pekudei, 7th Portion Exodus 40:28-40:38 with Rashi
• English / Hebrew Linear Translation | Video Class• Exodus Chapter 40
28He placed the screen for the entrance of the Mishkan. כחוַיָּ֛שֶׂם אֶת־מָסַ֥ךְ הַפֶּ֖תַח לַמִּשְׁכָּֽן:
29The altar of the burnt offering he placed in front of the entrance of the Mishkan of the Tent of Meeting, and he offered up the burnt offering and the meal offering upon it as the Lord had commanded Moses. כטוְאֵת֙ מִזְבַּ֣ח הָֽעֹלָ֔ה שָׂ֕ם פֶּ֖תַח מִשְׁכַּ֣ן אֹֽהֶל־מוֹעֵ֑ד וַיַּ֣עַל עָלָ֗יו אֶת־הָֽעֹלָה֙ וְאֶת־הַמִּנְחָ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
and he offered up the burnt offering and the meal offering upon it:Even on the eighth day of the investitures-which was the day of the setting up of the Mishkan-Moses officiated and offered up the communal sacrifices, with the exception of those that Aaron was commanded [to offer up] on that day, as it is said: “Approach the altar” (Lev. 9:7). ויעל עליו וגו': אף ביום השמיני למלואים, שהוא יום הקמת המשכן, שמש משה והקריב קרבנות צבור, חוץ מאותן שנצטוו בו ביום, שנאמר (ויקרא ט ז) קרב אל המזבח וגו':
the burnt offering: The daily burnt offering. את העלה: עולת התמיד:
and the meal offering: [This refers to] the meal offering of the libations of the daily burnt offering, as it is said: “And one-tenth of fine flour, thoroughly mixed with… oil” (Exod. 29:40). ואת המנחה: מנחת נסכים של תמיד, כמו שנאמר (שמות כט מ) ועשרן סלת בלול בשמן וגו':
30He placed the washstand between the Tent of Meeting and the altar, and there he put water for washing, לוַיָּ֨שֶׂם֙ אֶת־הַכִּיֹּ֔ר בֵּֽין־אֹ֥הֶל מוֹעֵ֖ד וּבֵ֣ין הַמִּזְבֵּ֑חַ וַיִּתֵּ֥ן שָׁ֛מָּה מַ֖יִם לְרָחְצָֽה:
31and Moses, Aaron, and his sons would wash their hands and their feet from it. לאוְרָֽחֲצ֣וּ מִמֶּ֔נּוּ משֶׁ֖ה וְאַֽהֲרֹ֣ן וּבָנָ֑יו אֶת־יְדֵיהֶ֖ם וְאֶת־רַגְלֵיהֶֽם:
and Moses, Aaron, and his sons would wash: On the eighth day, they were all equal in respect to the kehunah. Its [Aramaic] translation is וִיקַדְּשׁוּן מִנֵּיהּ, and shall wash from it, for on that day Moses washed with them. ורחצו ממנו משה ואהרן ובניו: יום שמיני למלואים הושוו כולם לכהונה, ותרגומו ומקדשין מניה, בו ביום קדש משה עמהם:
32When they entered the Tent of Meeting and when they approached the altar they would wash as the Lord had commanded Moses. לבבְּבֹאָ֞ם אֶל־אֹ֣הֶל מוֹעֵ֗ד וּבְקָרְבָתָ֛ם אֶל־הַמִּזְבֵּ֖חַ יִרְחָ֑צוּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
and when they approached: Heb. וּבְקָרְבָתָם, like וּבְקָרְבָם, when they will approach (sic). ובקרבתם: כמו ובקרבם כשיקרבו:
33He set up the courtyard all around the Mishkan and the altar, and he put up the screen at the entrance to the courtyard; and Moses completed the work. לגוַיָּ֣קֶם אֶת־הֶֽחָצֵ֗ר סָבִיב֙ לַמִּשְׁכָּ֣ן וְלַמִּזְבֵּ֔חַ וַיִּתֵּ֕ן אֶת־מָסַ֖ךְ שַׁ֣עַר הֶֽחָצֵ֑ר וַיְכַ֥ל משֶׁ֖ה אֶת־הַמְּלָאכָֽה:
34And the cloud covered the Tent of Meeting, and the glory of the Lord filled the Mishkan. לדוַיְכַ֥ס הֶֽעָנָ֖ן אֶת־אֹ֣הֶל מוֹעֵ֑ד וּכְב֣וֹד יְהֹוָ֔ה מָלֵ֖א אֶת־הַמִּשְׁכָּֽן:
35Moses could not enter the Tent of Meeting because the cloud rested upon it and the glory of the Lord filled the Mishkan. להוְלֹֽא־יָכֹ֣ל משֶׁ֗ה לָבוֹא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד כִּֽי־שָׁכַ֥ן עָלָ֖יו הֶֽעָנָ֑ן וּכְב֣וֹד יְהֹוָ֔ה מָלֵ֖א אֶת־הַמִּשְׁכָּֽן:
Moses could not enter the Tent of Meeting: But one [other] passage says: “And when Moses would enter the Tent of Meeting” (Num. 7:89), [which is an apparent contradiction]. The third passage [verse 35] came and reconciled them: “because the cloud rested upon it.” You may henceforth say that as long as the cloud was upon it, he could not enter, [but when] the cloud withdrew, he would enter and [God] would speak with him. -[from Torath Kohanim, Shalosh Esrei Middoth, Thirteen methods, Section 8] ולא יכול משה לבוא אל אהל מועד: וכתוב אחד אומר (במדבר ז פט) ובבא משה אל אהל מועד, בא הכתוב השלישי והכריע ביניהם, כי שכן עליו הענן, אמור מעתה כל זמן שהיה עליו הענן לא היה יכול לבוא, נסתלק הענן נכנס ומדבר עמו:
36When the cloud rose up from over the Mishkan, the children of Israel set out in all their journeys. לווּבְהֵֽעָל֤וֹת הֶֽעָנָן֙ מֵעַ֣ל הַמִּשְׁכָּ֔ן יִסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל בְּכֹ֖ל מַסְעֵיהֶֽם:
37But if the cloud did not rise up, they did not set out until the day that it rose. לזוְאִם־לֹ֥א יֵֽעָלֶ֖ה הֶֽעָנָ֑ן וְלֹ֣א יִסְע֔וּ עַד־י֖וֹם הֵעָֽלֹתֽוֹ:
38For the cloud of the Lord was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys. לחכִּי֩ עֲנַ֨ן יְהֹוָ֤ה עַל־הַמִּשְׁכָּן֙ יוֹמָ֔ם וְאֵ֕שׁ תִּֽהְיֶ֥ה לַ֖יְלָה בּ֑וֹ לְעֵינֵ֥י כָל־בֵּֽית־יִשְׂרָאֵ֖ל בְּכָל־מַסְעֵיהֶֽם:
before the eyes of the entire house of Israel in all their journeys: On every journey (מַסָּע) that they were traveling, the cloud would rest in that place where they encamped. The place of their encampment is also called a journey (מַסָּע). Likewise, “And he went to his stations (לְמַסָּעָיו) ” (Gen. 13:3) [i.e., to the stops along his journey], and likewise, “These are the journeys (מַסְעֵי) ” (Num. 33:1). Since from the place of their encampment they resumed their journeys, they are all called “journeys” (מַסָעוֹת). לעיני כל בית ישראל בכל מסעיהם: בכל מסע שהיו נוסעים היה הענן שוכן במקום אשר יחנו שם. מקום חנייתן אף הוא קרוי מסע, וכן (בראשית יג ג) וילך למסעיו, וכן (במדבר לג א) אלה מסעי לפי שממקום החנייה חזרו ונסעו, לכך נקראו כולן מסעות:
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This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
• Shabbat, Adar II 2, 5776 · March 12, 2016
• Likutei Amarim, middle of Chapter 34
ואם ירחיב ה׳ לו עוד, אזי: טהור ידים יוסיף אומץ, ומחשבה טובה כו׳
If G‑d grants him a greater abundance of time for Torah study, then1 “He whose hands are pure will increase his effort”; i.e., he should resolve that as more time becomes available to him, he will devote it to Torah study. Moreover,2“[G‑d reckons] a good intention [as an actual deed].”
Therefore, even while his time for Torah study is limited to a small part of the day and night, he is regarded as if he had studied the entire day, since he would have devoted all this time to Torah study had it been available. By virtue of his good intention, he thus is, in a sense, an abode for G‑dliness not only during the time actually spent in Torah study, but also throughout the day.3
וגם שאר היום כולו שעוסק במשא ומתן, יהיה מכון לשבתו יתברך בנתינת צדקה שיתן מיגיעו
Even during the remainder of the day, when he is engaged in business, he will be an abode for G‑d by giving charity out of the proceeds of his labor.
שהיא ממדותיו של הקב״ה: מה הוא רחום וכו׳, וכמו שכתוב בתיקונים: חסד דרועא ימינא
Charity is one of G‑d’s attributes which we are enjoined to emulate, as our Sages say,4 “As He is compassionate... [so must you be]”; and as it is written in Tikkunei Zohar,5 “Kindness is the right arm of G‑d,” so to speak, and therefore human kindness constitutes an abode for the Divine attribute of kindness.
ואף שאינו נותן אלא חומש
Even though one distributes as charity no more than one fifth of his earnings — the maximum requirement for charity; how then is he an abode for G‑dliness while he is engaged in earning the other four fifths
הרי החומש מעלה עמו כל הארבע ידות לה׳ להיות מכון לשבתו יתברך
Yet that fifth elevates with it all the other four parts to G‑d, so that they too become an abode for Him.
כנודע מאמר רז״ל, שמצות צדקה שקולה כנגד כל הקרבנות
In a well-known statement, our Sages have declared6 that the mitzvah of charity is equivalent to offering all the sacrifices.
ובקרבנות, היה כל החי עולה לה׳ על ידי בהמה אחת, וכל הצומח על ידי עשרון סלת אחד בלול בשמן כו׳
Now, in the case of sacrifices, all living creatures were elevated to G‑d through the offering of one animal, all plants through the “meal offering” which consisted of merely “one tenth of a measure of fine meal mixed with oil,” and so on.
Similarly, all of one’s earnings are elevated when he gives one fifth to charity.
ומלבד זה, הרי בשעת התורה והתפלה עולה לה׳ כל מה שאכל ושתה ונהנה מארבע הידות לבריאות גופו, כמו שכתוב לקמן
Apart from this, as is explained below, all that one has eaten and drunk and generally enjoyed for his bodily health, from the other four fifths of his earnings, is elevated toward G‑d during his Torah study and prayer.
Thus, even the time spent on earning those profits which he does not distribute in charity, also becomes an abode for G‑dliness through Torah study and prayer.
* * *
| FOOTNOTES | |
| 1. | Iyov 17:9. |
| 2. | Kiddushin 40a. |
| 3. | This interpretation is based on a talk delivered by the Rebbe on Purim 5723 (1963). The Rebbe added that this interpretation sheds light on an unusual technical point in this chapter. In the original text, one finds a paragraph marking, (relatively infrequent in the Tanya, and indicative of a new train of thought), appearing just before the words ("If G-d grants him..."). It would seem, however, that these words merely continue the point made earlier: one ought to rejoice in the knowledge that he becomes a sanctuary for G-dliness during the time he devotes each day to Torah study, and should resolve to increase that time if the opportunity arises. Why the break between the two sentences? In light of the above, that one's resolve to increase the extent of his Torah study as the time becomes available, confers upon him the status of "sanctuary" for all the time he *would* devote to Torah study (which means in fact the entire day), this may be explained as follows: After discussing how one can become a sanctuary for G-dliness in the time he allocates for Torah study, the Alter Rebbe goes on to say that one can be a sanctuary for G-d *the entire day* -by giving charity from his earnings. Since the effect of one's resolve to increase his study of Torah is akin to the effect of charity, the Alter Rebbe inserts the paragraph marking before this section, indicating that it is more closely related to the subject which follows it - charity, than to the one that precedes it -actual Torah study during fixed times of the day. |
| 4. | Shabbat 133b. |
| 5. | Introduction, 17a. |
| 6. | Sukkah 49b. |
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Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Shabbat, Adar II 2, 5776 · March 12, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 205
A Nazirite Eating Grape Seeds
"...from the seed to its skin he shall not eat "—Numbers 6:4.
A nazirite may not eat grape seeds.
Full text of this Mitzvah »
Negative Commandment 206
A Nazirite Eating Grape Peels
"...its skin he shall not eat "—Numbers 6:4.
A nazirite may not eat grape peels.
Full text of this Mitzvah »
Negative Commandment 208
A Nazirite under the Same Roof as a Corpse
"He shall not come near to a dead body"—Numbers 6:6.
A nazirite may not make himself ritually impure by entering the same roofed area as a corpse.
Full text of this Mitzvah »
Negative Commandment 207
A Nazirite's Ritual Purity
"For his father, his mother . . . he shall not make himself impure"—Numbers 6:7.
A nazirite may not allow himself to become ritually impure—the sort of impurity contracted through contact with a corpse.
Full text of this Mitzvah »
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Shabbat, Adar II 2, 5776 · March 12, 2016Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 205
A Nazirite Eating Grape Seeds
"...from the seed to its skin he shall not eat "—Numbers 6:4.
A nazirite may not eat grape seeds.
Full text of this Mitzvah »
A Nazirite Eating Grape Seeds
Negative Commandment 205
Translated by Berel Bell
The 205th prohibition is that a Nazirite is forbidden from eating grape pits.
The source of this commandment is G‑d's statement,1 "He may not eat [anything coming from the grape,] from its pits to its skin."2
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. 6:4.
2.The final words of the verse, "to its skin," actually constitute a separate mitzvah, N206. See below.
-----------------------------------------------------Negative Commandment 206
A Nazirite Eating Grape Peels
"...its skin he shall not eat "—Numbers 6:4.
A nazirite may not eat grape peels.
Full text of this Mitzvah »
A Nazirite Eating Grape Peels
Negative Commandment 206
Translated by Berel Bell
The 206th prohibition is that a Nazirite is forbidden from eating grape skins.
The source of this commandment is G‑d's statement,1 "He may not eat [anything coming from the grape, from its pits to] its skin."
If he eats a kezayis of them, his punishment is lashes.
The proof that these five prohibitions — wine, grapes, raisins, pits, and skins — count as separate mitzvos is because there is a separate punishment of lashes for each one individually. In the words of the Mishneh:2 "There are separate punishments for the wine, the grapes, the skins and the pits." Tractate Nazir3 explains that one who ate [a kezayis each of] grapes, raisins, skins and pits, and squeezed a cluster of grapes and drank [a revi'is of the juice] receives five sets of lashes.
[Therefore, although the Mishneh just mentions grapes, raisins are counted as a separate prohibition.
From this same Gemara we can prove that wine vinegar is not counted separately, but is included under the prohibition of wine:]
The Gemara then tries to prove that the Mishneh omitted a case of lashes in addition to these five — [an inclusive prohibition just] because he is a Nazirite.4 The Gemara responds, "It also omitted mention of the prohibition5 of not breaking one's word," rather than giving a [more obvious] response, "It omitted the prohibition of vinegar."
The reason it could not [give that response] is because there are not separate lashes given for the prohibition on wine and on vinegar. This is because the whole prohibition of vinegar is because it is primarily wine, as we explained above.6 It is as if the verse says that the prohibition [on wine] does not disappear when it becomes spoiled [i.e. turns to vinegar].
One must keep in mind that these [five grape] products which are prohibited to a Nazirite can all be combined to make up one kezayis, and one receives lashes for eating one kezayis made up of all of them.
FOOTNOTES
1.Num. ibid.
2.Nazir 32b.
3.Ibid. 38b.
4.Derived from the verse, "He may not eat anything coming from the grape" (Num. 6:4). See Rashi, ibid.
5.Num. 30:3. N157.
6.N202.
-----------------------------------------------------Negative Commandment 208
A Nazirite under the Same Roof as a Corpse
"He shall not come near to a dead body"—Numbers 6:6.
A nazirite may not make himself ritually impure by entering the same roofed area as a corpse.
Full text of this Mitzvah »
A Nazirite under the Same Roof as a Corpse
Negative Commandment 208
Translated by Berel Bell
The 208th prohibition is that the Nazirite is forbidden from becoming tameh by entering a tent in which there is a dead body.
The source of this commandment is G‑d's statement,1 "He may not come to a [place where there is a] dead person."
The Gemara2 says clearly, "The verse already says, 'He may not become tameh.' When it says, 'He may not come,' this comes to make separate prohibitions for both becoming tameh [through touching or carrying the dead body] and entering [a tent in which there is a dead body].
There it is explained that if one enters the tent after becoming tameh, he receives only one set of lashes. If, however, he simultaneously entered the tent and become tameh, he receives two sets of lashes.
If, for example, he entered a tent in which there is a person who is about to die, and waited there until the person died, his becoming tameh and his entering the tent in which there is a dead body came simultaneously. If, however, he entered a tent which previously contained a dead body, the tumah preceded the entering,3 as explained [in Nazir] based on the principles given in tractate Ohalos.
FOOTNOTES
1.Num. 6:6.
2.Nazir 42b.
3.One becomes tameh as soon as the tip of his nose enters the tent. He is not considered to have "entered" the tent, however, until he enters completely. Therefore, the two prohibitions do not come simultaneously, and he receives only one set of lashes.
----------------------------------------------------------Negative Commandment 207
A Nazirite's Ritual Purity
"For his father, his mother . . . he shall not make himself impure"—Numbers 6:7.
A nazirite may not allow himself to become ritually impure—the sort of impurity contracted through contact with a corpse.
Full text of this Mitzvah »
A Nazirite's Ritual Purity
Negative Commandment 207
Translated by Berel Bell
The 207th prohibition is that the Nazirite is forbidden from becoming tameh by means of [contact with or carrying of] a dead body.
The source of this commandment is G‑d's statement,1 "He may not come become tameh even should his father or mother die."
Whenever he becomes tameh from a dead body, he is punished by lashes — regardless of whether or not this type of impurity necessitates cutting his hair [and beginning his Nazirite period again].2
FOOTNOTES
1.Num. 6:7.
2.See Mishnayos Nazir, Ch.7, regarding these two categories.
-------------------------------------------------------
• 1 Chapter: Klei Hamikdash Klei Hamikdash - Chapter 6 • English Text | Hebrew Text | Audio: Listen | Download | Video Class•
Audio: Listen | Download | Video Class• Klei Hamikdash - Chapter 6
Halacha 1
It is impossible for the sacrifice of a person to be offered without him standing in attendance. [Now,] the communal offerings are the sacrifices of the entire Jewish people, but it is impossible for the entire Jewish people to stand in the Temple Courtyard at the time they are being offered. Therefore, the prophets of the first era1 ordained that there be selective upright and sin-fearing Jews who should serve as the agents of the entire Jewish people2 to stand [and observe the offering of] the sacrifices. They were called "the men of themaamad."3
They divided them into 24 ma'amadot, equaling the number of watches of the priests and Levites. Over each of the watches was one who was appointed as [the supervisor] of them all. He was called the head of the ma'amad.
Halacha 2
Each week, the members of the ma'amad of that week would gather together. Those [living] in Jerusalem or close to it would enter the Temple with the priestly and Levitical watch of that week. When [the week of] their ma'amadarrived, those members of the ma'amad who [lived] in distant places would gather in the synagogues of their locale.
Halacha 3
What would those who gather together - both in Jerusalem and in the synagogues - do? They would fast on the Monday, Tuesday, Wednesday, and Thursday of their week. They would not fast on Friday out of respect for the Sabbath4 and not on Sunday, so they would not make a transition from the pleasure of the Sabbath to a fast.5
Halacha 4
On every day of the week that was their ma'amad, they would recite four prayer services: the morning service, the afternoon service, the neilahservice,6 and another prayer service between the morning service and the afternoon service which was additional [and unique] for them.7 In thema'amad, the priests bless the people three times, in the morning service, in this additional service, and in the neilah service.8
They would have three men read from the Torah twice a day: in the morning service and in the second service that they would add.9 In the afternoon service, they would not read the Torah. Instead, they would recite the Shemaby heart. They would not gather for the afternoon service on Friday, for they were busy [with their preparations] for the Sabbath.
Halacha 5
Their gathering together for each of these prayers of these four services and their standing in prayer, supplication, and petition and reading the Torah is called a ma'amad.
Halacha 6
What would they read [from the Torah]? The narrative of creation.10 On the first day, they would read: "In the beginning," "Let there be a firmament;"11On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."
Halacha 7
A large passage12 would be read by two men, a small passage, by one. The two passages that were read in the morning would be read during this second service from a scroll. They would then be read again during the afternoon service by heart.
Halacha 8
During the eight days of Chanukah, the men of the ma'amad would not carry out a ma'amad13 in the morning service.14 On any day when there was aMusaf sacrifice,15 there was not a ma'amad during their second service, nor in the afternoon service,16 only during the morning and neilah services. On any day when there was a sacrifice of wood,17 there was not a ma'amadduring the neilah service, only during the morning, second, and afternoon services.
Halacha 9
What was a sacrifice of wood? Certain families had a fixed time on which they would go out to the forests and bring wood for the arrangement [on the altar].18On the day designated for this family to bring their sacrifices, they would bring voluntary burnt offerings. This was called the sacrifice of the wood. It was like a festival for these families and they were forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.
Halacha 10
Even a private individual who gave wood or logs for the arrangement [of the altar]19 is forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.
Halacha 11
The men of the ma'amad are forbidden to have their hair cut and to launder [their clothes] throughout the week [they serve in the Temple]. On Thursday,20they were permitted in honor of the Sabbath. Why were they forbidden to have their hair cut and to launder [their clothes]? So that they would not enter theirma'amad while they were unkept. Instead, they would have their hair cut and launder [their clothes] beforehand.21
FOOTNOTES
2.
In his Commentary to the Mishnah (Ta'anit4:2), the Rambam writes: " Their intent and their goal was involvement in Divine service and prayer. They were not occupied with their own concerns. Their minds and their thought were on the sacrifices."
3.
Ma'amad literally means "standing," because they would stand over the sacrifice or stand in prayer, as stated in Halachah 5. The term also has the connotation of "status" and "dignified position."
6.
Neilah means "closing." Hilchot Tefilah 1:7 states that the Men of the Great Assembly ordained "a prayer after the afternoon service [to be recited] close to sunset on fast days only to increase supplication and pleading due to the fast. This is called theneilah service, as if to say the gates of heaven are being closed." Since the men of the ma'amad were observing an ordained fast, they would recite this service as well.
7.
The Ra'avad differs and maintains that there was not an extra service ordained especially for the men of the ma'amad. If the Mishnah spoke of Musaf, the additional service, in this context, the intent was a day like Rosh Chodesh when Musaf would be recited by the entire Jewish people.
The Radbaz supports the Rambam's opinion, explaining that during this prayer service they would pray that the sacrifices be accepted and that Jews in situations of danger be saved.
8.
They would not bless the people in the afternoon service, because generally, it was suspected that a priest might be intoxicated in the afternoon and it is improper to bless the people in such a state. Hence, our Sages forbade the recitation of the priestly blessing in the afternoon service at all times. They allowed it to be recited in the Neilahservice, because the neilah service is only recited on a fast day. In later generations, it became customary to recite the priestly blessing (or in the Ashkenazic community, the passage Eloheinu V'Elohei Avoseinu) in the afternoon service, because at present, it is customary to recite the afternoon service late on a fast day. Hence, it resembles theneilah service and will not be confused with an ordinary afternoon service. See the Rambam's Commentary to the Mishnah (Taanit 4:1), Hilchot Nesiat Kapayim 14:1-2.
9.
The Ra'avad differs here as well and states that there is no extra service and, hence, no extra Torah reading, except on a day whenMusaf is recited.
10.
In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that this subject was chosen, because the ultimate fulfillment of existence is the service of sacrificial worship, as implied by Ta'anit 27b: "Were it not for the sacrifices, the heavens and the earth would not be maintained."
11.
On each day, they would read the passage associated with that and the following day of creation.
12.
I.e., three aliyot were given out for each reading. If the passage was large - i.e., it contained eight verses - two aliyot were given in it and the third aliyah was given for the second passage that accompanied it.
13.
I.e., read from the Torah or recite the readings by heart [the Rambam's Commentary to the Mishnah (loc. cit.:4)].
14.
Since they would recite the Hallel prayers that day. As Taanit 4:4 states: WheneverHallel was recited [and the Musaf service was not recited (the Rambam's Commentary to the Mishnah)], there was noma'amad. The rationale is that since the recitation of Hallel took time, no further obligations were imposed on the men of thema'amad.
18.
In his Commentary to the Mishnah (loc. cit.:5), the Rambam refers to Nechemiah 10:35 which speaks of casting lots for the wood offering. Implied is that different families were allotted the responsibility for bringing wood for the altar and were given different days to bring that wood. On that day, in addition to the wood, they would bring other sacrifices, as the Rambam continues to explain.
19.
For bringing wood is considered equivalent to bringing a sacrifice and the day on which a person brings a sacrifice is considered as his private festival.
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• 3 Chapters: Nezirut Nezirut - Chapter 6, Nezirut Nezirut - Chapter 7, Nezirut Nezirut - Chapter 8 • English Text | Hebrew Text | Audio: Listen | Download• Nezirut - Chapter 6
Audio: Listen | Download• Nezirut - Chapter 6
Halacha 1
When a nazirite drinks wine or eats a grape product, even if he does so for many days, he does not invalidate even one of the days of his nazirite vow.1Similar [principles apply] if he shaved a minority of his head, whether intentionally or unintentionally.
If, however, the majority of his head was shaved, whether with a razor or through another means which is as effective as a razor and enough of the hairs to fold over their head to their base2 were removed whether intentionally or unintentionally3 - even if thieves shaved his head against his will - thirty days are invalidated. [He must wait] until he has an uncut mane of hair.4Afterwards, he counts [the remaining days].
Halacha 2
What is implied? A person took a nazirite vow for 100 days5 and after 20 days, the majority of his hair was shaved. He must wait 30 days until the hair of his head grows. After 30 days, he counts eighty days to complete his nazirite vow. Throughout these 30 days, he must observe all the particular nazirite law, but the days are not counted [as part of his nazirite vow].
Halacha 3
When a nazirite contracted ritual impurity [stemming from a corpse] whether intentionally or unintentionally - even if gentiles caused him to incur impurity against his will - all of the days he observed are invalidated. He must perform the shaving required for impurity,6 bring the sacrifices [associated with arising from] impurity, and begin to count the days of his nazirite vow [anew]. [This is implied by Numbers 6:12]: "The first days will fall." Even if he becomes impure on the day that he completes his [nazirite] vow,7 at the conclusion of the day, all of the days are invalidated.
Halacha 4
If he contracted impurity on the day after he completed [his nazirite vow], i.e., the day on which he would have brought the sacrifices [associated with the completion of a nazirite vow] in purity had he not become impure, he invalidates only 30 days.8
What should he do? He must bring the sacrifices [associated with arising from] impurity when he becomes pure and perform the shaving required for impurity. He then observes the nazirite laws for 30 days, he performs the shaving [associated with completing a nazirite vow] in purity and brings the appropriate sacrifices.9 If he contracts ritual impurity after the blood [of any of the sacrifices] was sprinkled upon him, none [of the days] are invalidated.10Instead, he should bring the remainder11 of the sacrifices [associated with completing a nazirite vow] in purity after he regains ritual purity.12
Halacha 5
If he contracted ritual impurity on the following day,13 i.e., the day which is fit for him to begin letting his hair grow, had he shaven his hair after the completion of his vow,14 he does not invalidate anything even though he did not shave yet. For he has completed his nazirite vow and everything associated with it.15
Halacha 6
If he becomes impure on the day he took the [nazirite] vow or on the second day, [these days] are not invalidated. Instead, he completes [the days of his vow including] them after he brings his sacrifices.16 [This is derived from the prooftext cited above:] "The days will fall." [The use of the plural implies that] there must be at least two [full] days. Therefore if he becomes impure from the third day onward, he invalidates all the previous days.
Halacha 7
When a person takes a nazirite vow although he is ritually impure due to contact with a corpse, the nazirite vow takes effect.17 If he becomes impure again,18 drinks wine, or shaves his head, he is liable for lashes. If he remains impure for several days, they are not counted for him until he has [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days [after he contracted ritual impurity] and he immerses himself [in a mikveh] on the seventh day.19 When a person takes a [nazirite] vow while he is ritually impure, the seventh day is counted for him.20 When, by contrast, a nazirite who was ritually pure, became impure, he should not begin counting until the eighth day.
Halacha 8
When a person takes a nazirite vow in a cemetery, the nazirite vow takes effect.21 Even if he remains there for several days, they are not counted for him. He is liable for lashes for remaining there.22 If he was warned not to take a nazirite vow while there, he should not shave his hair when he leaves there.23 If while in the cemetery he contracted impurity in one of the ways which would require a nazirite to shave,24he should neither shave nor bring a sacrifice [associated with emerging from] impurity.25
Halacha 9
If [a nazirite] entered [a cemetery] in a closed container, chest, or closet, [made a nazirite vow there, and then] a colleague came and opened the top,26[causing] him to contract ritual impurity, he is not liable for lashes even though he remains there.27 He does, however, receive stripes for rebellious conduct if he remains [there].28
Halacha 10
When the nazirite29 left the cemetery, remained several days [outside], and then returned, the days he remained outside are not counted [as part of his nazirite vow].30 If he departed, had [the ashes of the Red Heifer] sprinkled upon him, immersed himself [in a mikveh],31 counted several days of his nazirite vow and returned to the cemetery, the days that he counts are significant for him.32 Even if he enters the cemetery on the eighth day [after becoming impure], the seventh day is counted for him.33 If while there he contracted one of the types of impurity for which a nazirite is required to shave, he is required to bring a sacrifice [as required when emerging from] impurity.34 The days [he counted] previously are invalidated35 and he must perform the shaving [required when emerging from] impurity.
Halacha 11
What does the shaving [required when emerging from ritual] impurity involve? When a nazirite becomes impure in one of the ways which require him to shave because of it, he must have [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days. He then has his hair shaved on the seventh day.36 And after having [the ashes] sprinkled on him on the seventh day, he immerses in [a mikveh] as is required of all those who are ritually impure [due to contact with a human] corpse.37 He waits until sunset and brings his sacrifices on the eighth day.38 These [sacrifices] are: two turtle doves39 or two young doves,40 one as a burnt offering and one as a sin offering, and a year-old lamb as a guilt offering. All of the preceding days are invalidated and he begins counting his nazirite vow [anew]. If he shaved on the eighth day,41 he may bring his sacrifices on that day.
Halacha 12
Halacha 13
If he had [the ashes of the Red Heifer] sprinkled upon him on the third day and the seventh day, but did not immerse himself, [but instead] delayed his immersion, when he immerses, he should wait until sunset and bring his sacrifices on the following day.44 If he immersed himself and waited until after sunset, but delayed [bringing] his sacrifices, he cannot begin counting [the days of his vow] until he brings his sin offering.45 His burnt offering and guilt offering do not hold him back from counting, as explained [in the previous halachah].
Halacha 14
When a nazirite performs the shaving [required after] ritual impurity, he does not have to shave at the entrance to the Temple or cast his hair on the fire [where his sacrifices are being cooked].46 Whether he shaves outside the Temple or inside, it is forbidden to benefit from his hair.47 It must be buried. [If it is burnt,] it is forbidden [to benefit from] its ashes as is true of the ashes of [all forbidden substances that] must be buried.48 When one shaves in the Temple,49 if he casts [his hair] under the pot where his guilt offering [is being cooked], he fulfills his obligation.50
Halacha 15
When a nazirite becomes impure through contact with a corpse on several occasions, whether he was warned about each individual time or he was not warned about each individual time,51 he brings only one [set of] sacrifices for all the times he became impure.
When does the above apply? When he becomes impure a second time before he brings the sacrifices [associated with emerging from] impurity the first time, but was delayed for several days after he regain ritual purity from bringing his sin offering and contracted impurity in those days.52 [In such a situation], he only brings one sacrifice. When, however, he contracted impurity, became ritually pure, and brought his sin offering, should he contract impurity a second time after bringing his sin offering, he is required to bring a second set of sacrifices even though he has not brought his guilt offering or his burnt offering.
Halacha 16
[The following rules apply when] a nazirite performed the shaving [required when completing his vow in] purity and afterwards discovered that he had contracted the ritual impurity [stemming from contact with a corpse] in the midst of the days of his vow. If he became impure due to a [the source for] impurity that was known [by others], all [of the days of his vow] are invalidated.53 He must bring the sacrifices [required when emerging from] impurity, perform the shaving [required when emerging from] impurity, count [the days of] another nazirite vow, and bring the sacrifices [required when completing his vow in] purity.
Halacha 17
If he discovered that he was impure - whether from a known [source of] impurity or [a source of] impurity [likened to] the depths - before the blood from one of his sacrifices57 was sprinkled upon him, all [the days] are invalidated.58If he discovers this after the blood from one of his sacrifices was sprinkled upon him,59[should this be] an unknown [source of] impurity, it does not invalidate [the days] even though he has not performed his shaving yet.
Halacha 18
What is meant by impurity [likened to] the depths?60 [A human corpse which] no one, not even one at the end of the world knows about. The concept of impurity [likened to] the depths applies only with regard to a person who died naturally, but not to a person who was killed. For the killer knows [of the existence of the corpse].61
Halacha 19
When a corpse is found in open view, this is not considered impurity [likened to] the depths.62 If a corpse is found sunk in the earth of a cave while covered with water, this is impurity [likened to] the depths which is not known. If [it is discovered] buried in straw or in pebbles, it is impurity [likened to] the depths.63 If [it is discovered] in water in the dark or clefts of the rocks, it is not impurity [likened to] the depths.64
Halacha 20
[The following rule applies when] a nazirite who became impure through contact with a corpse goes down to a cave and immerses there,65 brings the sacrifices required [after emerging from] impurity, counts [the days of his] nazirite vow, performs the shaving [required after completing the vow in] purity, and afterwards, discovers that there was a corpse sunk in the earth of the cave when he descended to immerse himself. Although this is an unknown source of impurity, all of the days are invalidated. [The rationale is that] his impurity was an established fact and hence, that condition is presumed to continue until he definitely purified himself.66
[In the above situation, if a nazirite] descended to [the pool] to cool himself off, he is ritually pure until he has certain [knowledge] that he touched the corpse.67 If the corpse is found floating on the water, we presume that [the nazirite] is impure. Since [the corpse] is floating, we operate under the presumption that [the nazirite] touched it.68
FOOTNOTES
1.
Thus if he drank wine for ten days in a thirty day nazirite period, he need not observe more than the thirty days.
3.
I.e., the ruling is not dependent on his intent, but on the fact, is the majority of his head shaven or not.
5.
According to the Rambam, the same ruling applies whether the nazirite vow is for 30 days or longer.
8.
I.e., thus had he taken a prolonged nazirite vow, he will benefit from the observance of all the days beyond the minimum of thirty. The commentaries discuss whether the invalidation of the 30 days is a Sciptural requirement or a Rabbinic decree.
10.
For once the blood is sprinkled upon him, he is considered to have completed his nazirite vow (Nazir 46a; see also Chapter 8, Halachah 5).
11.
I.e., the sacrifices other than the one whose blood was sprinkled on him. They were disqualified because of the impurity he contracted.
12.
For while a person is impure due to ritual impurity contracted from contact with a corpse, we do not offer any sacrifices for him (Hilchot Bi'at HaMikdash).
13.
E.g., after an ordinary nazirite vow on the thirty-second day or on the hundred and second day if he took a nazirite vow for 100 days (Meiri, Nazir 14b).
14.
Our text reflects the version of the Mishneh Torah in authoritative manuscripts and early printings. The standard version of the text reads somewhat differently.
16.
I.e., the sacrifices that must be brought when a nazirite becomes impure, as described in Halachah 11.
19.
This is the requirement to be observed when emerging from the impurity associated with a human corpse, as described in Hilchot Parah Adumah 11:1. If the impure person has the ashes sprinkled upon him on after the third day of his impurity, the second sprinkling must be performed four days afterwards.
20.
As stated in the following halachah, such a person is not required to bring any sacrifices after emerging from impurity. Hence, he may begin counting from the seventh day when he becomes ritually pure. Since a nazirite who becomes impure is required to bring sacrifices on the eighth day (see Halachah 11), he does not begin counting the days of his nazirite vow until that day (Kessef Mishneh).
22.
I.e., provided he remains there for the time it takes to prostrate oneself (Chapter 5, Halachah 19).
23.
I.e., since he is not required to bring a sacrifice, he is not required to shave (Radbaz). The commentaries question, however, why the Rambam mentions a warning in regard to shaving. The only halachic context where a warning is relevant is with regard to lashes. The Radbaz explains that a printing error crept into the text and the proper version should read: "If he was warned not to take a nazirite vow while there, he is liable for lashes. He should not shave his hair...." The Kessef Mishnehalso suggests a similar, but not identical emendation. It must, however, be noted that the present version of the text is found in many authoritative manuscripts and early printings of the Mishneh Torah. The Kiryat Sefer attempts to explain its meaning.
24.
See Chapter 7, Halachot 2-6. The impurity imparted by the cemetery itself is never sufficient to warrant shaving as explained there.
25.
Since he was not pure at the time he took the nazirite vow, he is not required to shave when he incurs impurity.
26.
Without his consent. If he acted with his consent, he is liable, as stated in Chapter 5, Halachah 18.
27.
From Chapter 5, Halachah 19, one might think that the nazirite would be liable, because he remained in the cemetery in a state of ritual impurity. Indeed, the Ra'avad argues that he should be held liable if he remains. Nevertheless, according to the Rambam's understanding of Nazir 17b, it can be explained that possibly, a distinction can be made between a nazirite who took his vow outside the cemetery and one who took his vow inside the cemetery in such a situation. The rationale is that if he was a nazirite previously, entry into the cemetery in a closed container put him in a precarious position. Hence, he is liable if he remains there. In this instance, since he was not a nazirite previously, there is no difficulty with his entry. Hence he is not liable for remaining (Ma'aseh Rokeach). The Radbaz does not accept this explanation and maintains that here, the nazirite is not liable only because he was not given a warning.
28.
For although it is questionable whether he is liable according to Scriptural Law, he is definitely treating his nazirite vow lightly. Hence, he is given this punishment according to Rabbinic Law.
30.
Since he did not emerge from ritual impurity, even though he left the cemetery, the laws stated in Halachah 8 apply and he is not required to bring a sacrifice even if he certainly becomes impure in a manner which would ordinarily require a nazirite to bring a sacrifice upon his emergence from impurity.
32.
I.e., the days he counted before reentering the cemetery. The days he spent in the cemetery are not counted, as indicated by Chapter 7, Halachah 7. As evident from the continuation of the halachah, this applies in an instance when he is not certain that he contracted impurity for which he is liable according to Scriptural Law.
33.
And he must count only 29 days afterwards rather than 30. In actual fact, he is a nazirite who was ritually pure and contracted impurity. Nevertheless, his counting begins on the seventh day and not the eighth (as one might think based on Halachah 7). The rationale is since he originally accepted his nazirite vow in a cemetery, he is governed by the laws that apply in such an instance (Radbaz).
34.
Although he was impure previously, his contracting impurity in this manner is significant enough for him to be required to bring the required sacrifices.
35.
He must, however, have waited at least two days outside the cemetery. For as the Rambam states in Halachah 6, only two or more days can be invalidated.
39.
A smaller, wild variety of the dove family. See Hilchot Issurei Mizbeiach 3:2 for more particulars.
42.
As stated in Hilchot Shegagot 3:11, this is in contrast to all other guilt offerings required by the Torah.
44.
Because until he immerses himself and waits until sunset, he is not pure and cannot bring his sacrifices.
45.
For the sin offering is the primary factor leading to his emergence from impurity. See Halachah 15.
46.
These acts are required for the shaving required after a nazirite completes his vow in purity. See Chapter 8, Halachah 2.
47.
Numbers 6:11 describes his hair as "holy." Implied is that it is forbidden to benefit from it (Radbaz).
49.
I.e., on the Temple Mount. Alternatively, it could refer to someone who entered the Women's Courtyard (where the nazirites perform the shaving associated with completing their vows in ritual purity).
50.
I.e., he is seeking to emulate a nazirite who shaves after completing his vow in purity who casts his hair under the pot where his peace offering is being cooked. There is a difference of opinion among the Sages (Nazir, Tosefta 4:5) if it is desirable to emulate that act. The Rambam follows the view that at the outset, the hair should be buried and not destroyed by fire. Nevertheless, all authorities agree that after the fact, the shaving is acceptable if the hair is burnt.
51.
As stated in Chapter 5, Halachah 16, if a person receives a warning, he receives lashes for every time he contracts impurity. Nevertheless, these warnings have nothing to do with the concept of ritual impurity and have no effect upon it (Radbaz).
52.
As evident from Halachah 13, bringing the sin offering is the determining factor in a nazirite's resumption of the counting of the days of his nazirite vows. Hence, if he has not brought that sacrifice, the two times he contracted ritual impurity can be covered by one sin offering.
53.
As stated in Halachah 3. Since he was impure, the fact that he completed the observance of his nazirite vow is not significant.
56.
I.e., this is not a concept that can be derived through the principles of Biblical exegesis or through deductive logic. Instead, it is part of the Oral Tradition communicated to Moses at Sinai (the Rambam's Commentary to the Mishnah, Nazir 9:2).
59.
For this completes the observance of the nazirite vow. Afterwards, he may drink wine and become impure.
60.
Just like mortal wisdom cannot fathom the extent of the depths, so, too, the existence of this corpse is not known to any mortal (Rav Ovadiah of Bartenura, Parah 3:2).
61.
The Radbaz states that it must be apparent that the person was killed by another human and not an animal. It must be noted that the Ra'avad differs with the Rambam's ruling, but the Radbaz supports the Rambam's position.
64.
In these instances, though it is difficult for a person from the outside to see the corpse, since it is possible that he will, the impurity is considered to be public knowledge.
66.
Thus in this instance, since it is possible that he touched the corpse when immersing, we are not certain that he purified himself. In the previous halachot, leniency was granted, because the nazirite was ritually pure. Hence we presume that he continues in that state unless we know for certain that he became impure. In this instance, however, he already was impure. Hence we presume that he remains in this state until we know for certain that he has regained purity.
67.
I.e., we follow the logic mentioned in the previous note with regard to the situation when a nazirite is ritually pure.
68.
In Hilchot Sha'ar Avot HaTumah 14:3, the Rambam writes that if one is in doubt whether he touched a dead lizard floating on water, he is ritually pure, but concludes that this principle applies only with regard to impurity resulting from contact with a dead lizard and not to similar situations applying with regard to other sources of impurity. The rationale is that we follow the principle: When a doubt concerning ritual impurity arises in a private place, we rule stringently. Since the corpse is floating and can be seen, we do not consider it an unknown source of impurity.
Nezirut - Chapter 7
Halacha 1
There are types of impurity resulting from [contact with] a corpse that do not require a nazirite to perform a shaving and do not invalidate the days previously observed even though he became impure in a manner that requires him to observe impurity for [at least] seven days.1 [The rationale is that] it is not stated concerning such situations: "When one will become impure due [to contact with] a corpse...", but rather [Numbers 6:9], "When a person will die upon him." [This implies that] he must become impure with those impurities that involve the actual substance of the corpse.2 Afterwards, he must bring the sacrifices [required] and perform the shaving required [when emerging from] impurity. All of the days [he observed] initially are invalidated.
Halacha 2
These are the types of impurity stemming from contact with a corpse that a nazirite must shave because of [contact with] them: a) an stillborn fetus, even if the sinews connecting its limbs have not formed,3 b) an olive-sized portion of the flesh of a corpse,4 c) an olive-sized portion of a decomposed corpse,5d) bones from a corpse which represent the majority of the number of the bones of a corpse6 even though their volume is not a fourth of a kav,7 e) bones which represent the majority of the structure of the bones of a corpse even though their volume is not a fourth of a kav,8 f) a half of a kav of bones9even though they do not represent the majority of the number or the structure of the bones of the corpse - all the bones must, however, be from one corpse, not from two, g) the backbone that comes from one corpse, h) the skull that comes from one corpse, i) a [complete] limb that comes from one corpse, j) a limb taken from a living person that has flesh that could cause it to regenerate in a living person,10 k) half a log11of blood from one corpse, and l) a handful of the decomposed mass of a corpse.12
What is meant by the term netzel? Flesh from a corpse that decomposed and became putrid liquid.
Halacha 3
The decomposed mass (rekev) of a corpse does not convey ritual impurity unless it was buried naked in a marble coffin13 and was entirely intact. If one limb was lacking or it was buried in garments14 or in a wooden or metal15coffin, there is no concept of rekev. The concept of rekev applies with regard to a corpse alone. This excludes a person who was slain, for his blood is lacking.
Halacha 4
When two corpses are buried together,16 the hair and the nails of a corpse were cut off and buried together with it,17 or a woman was buried together with a fetus in her womb,18 the rekev does not convey ritual impurity.
Similarly, if one ground up a corpse until it became a decomposed mass, [these laws do not apply]. It must decompose naturally. If one ground the corpse and then left its remains until they decomposed naturally or a portion of the body decomposed while the person was alive, he died, and then the entire body decomposed, there is an unresolved doubt [concerning the ruling]. Hence, if [a nazirite] becomes impure because of this rekev, there is an unresolved doubt whether he is impure. Similarly, there is an unresolved doubt whether [a nazirite] is impure if he contacts impurity from a fourth of a kav of bones coming from the backbone or the skull when he is under the same shelter19 as they are.
Halacha 5
[With regard to] all of these twelve [sources] of impurity that we listed:20 If a nazirite touches one of these sources, carries it, covers it from above with [a portion of his body], [the source of] impurity covers [a portion of] the nazirite's [body], or the nazirite and [the source of] impurity were located under the same shelter, [the nazirite becomes impure].21 He must perform the shaving [required because of] impurity and bring the sacrifices [required because of] impurity. All [of the days he observed] are invalidated. The only exception is arekev. It does not convey impurity when one touches it, for it is impossible to touch it entirely [at the same time], for it is not a single mass.22 If, however, one carried it or became impure because one was under the same shelter,23he must perform the shaving.
Halacha 6
Similarly, if a nazirite touches or carries a bone24 from a corpse - even if it is merely the size of a barley-corn25 - must perform a shaving because of it and bring the sacrifices [required because of] impurity. All [of the days he observed] are invalidated. A bone the size of a barley corn does not, however, convey impurity26 if one was under the same shelter.27
If, by contrast, [a nazirite] becomes impure because of contact with one of the following twelve matters, [the days he observed] are not invalidated:
a) a clod of earth from the Diaspora;28
b) [earth from] a field in which a grave had been plowed;29 both of these convey impurity through touch or if they were carried;30
c) branches which emerge from trees,31 protrusions that emerge from fences,32 from a bed, a camel, or the like, cover him and one of the twelve sources of impurity [mentioned in the Halachah 2];33
d) he becomes impure by being under the same shelter as a quarter of a kavof bones34 that do not constitute the majority of the number of the corpse's bones, nor the greater portion of his structure;
e) he became impure because of a revi'it of blood from a corpse which conveys ritual impurity whether one touches it, carries it, or is found under the same shelter;35 f) he became impure because he touched or was under the same shelter36 as a gravestone37or a stone at the side of a grave;38 for they convey impurity in either of these two ways; g) he became impurity because of contact with a limb cut from a living person or a corpse which does not have sufficient flesh upon it.39
Halacha 7
Even though in all the above situations, [the nazirite] is impure for seven days and he must have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, he should not perform the shaving [required when emerging from] impurity, nor bring the sacrifices [required at that time], nor are his initial days invalidated. Nevertheless, the days when he is impure are not counted as part of his nazirite vow.
Halacha 8
When [a nazirite] touches a shelter in which a corpse is found or utensils40that are touching a corpse,41 he should not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days.42 It appears to me43 that this law is unique to a nazirite. Any other person who contracts impurity that persists for seven days from utensils must have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, as will be explained inHilchot Tuma'at Meit.44 Similarly, it appears to me that the reason [a nazirite] does not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days if he touched utensils [that convey such ritual impurity] is so that the days on which he is impure because [of contact with] the utensil will be counted as part of the days of his nazirite vow.45
Halacha 9
When a nazirite contracts tzara'at46 and has his status [as a metzora] defined,47 all of the days during which he is set apart [as a metzora] and the seven days that he counts after purifying himself from his tzara'at between the first shaving48 and the second shaving49 do not count as days of his nazirite vow.50 The days when he is quarantined,51 by contrast, are counted [as part of his nazirite vow].52 Similarly, if either a male or a female has a zav emission from their flesh,53 all of the days of the emission are counted as part of their [nazirite vow] although they are impure.54 This matter is a halachah transmitted to Moses at Sinai.
Halacha 10
Needless to say, if [a nazirite] becomes impure as a result of other sources of impurity55 that the days during which he is impure are counted [as part of his nazirite vow] and no days are invalidated. If he becomes impure due to contact with a corpse during the time he is afflicted with tzara'at, all of the previous days are invalidated. [The rationale is that] he is still a nazirite, even though he is ritually impure.
Halacha 11
A nazirite is permitted to become impure due to contact with a corpse when doing so is a mitzvah56 and may shave when doing so is a mitzvah.57 He is, however, forbidden to partake of [all] wine, whether in connection with a mitzvah or with regard to matters left to one's own choice.
What is implied? A person took an oath that he will drink wine on this day. Thus it is a mitzvah for him to drink.58 Afterwards, he took a nazirite vow. The nazirite vow takes effect and [supercedes] the oath he took. Hence he is forbidden to drink wine. Needless to say, [a nazirite]59 is forbidden [to partake of] the wine [over which] Kiddush and Havdalah are recited. For [associating these blessings with wine] is merely a Rabbinic ordinance.60
Halacha 12
What is meant by the statement that he is permitted to become impure due to contact with a corpse when it is a mitzvah? If he was walking on the road and encountered a corpse and there was no one else to bury it,61 he should become impure through contact with it and bury it.62 These matters were communicated by the Oral Tradition.
Halacha 13
When a nazirite and a priest63 encounter a corpse that it is a mitzvah [to bury] the nazirite should [bury it and] become impure even though he invalidates the days [he observed] previously and must bring a sacrifice [because of his] impurity. The priest should not become impure. [The rationale is that the nazirite's] holiness is within the context of time64 - even if he took an everlasting nazirite vow65 - while the priest's holiness is beyond the context of time.
Halacha 14
If two nazirites - one whose nazirite vow was for 30 days and one whose nazirite vow was for 100 days encounter [such a corpse] - the one whose nazirite vow was for 30 days should become impure, If one was a nazirite for a limited amount of time66 and the other was a nazirite forever, the nazirite for a limited amount of time should become impure. For the nazirite for all time has a higher degree of holiness.
Halacha 15
What is meant by the statement that he is permitted to shave when doing so is a mitzvah? When a nazirite contracts tzara'at and becomes healed in the midst of the days of his nazirite vow, he should shave all of his hair.67
[The rationale is that] by shaving, he fulfills a positive commandment,68 for concerning a metzora, [Leviticus 14:8] states: "And he shall shave all of his hair." Whenever there is [a conflict between] a positive commandment and a negative commandment, if it is possible to observe both of them, that is desirable. If not, the positive commandment supercedes the negative commandment.69
Nevertheless, when a nazirite shaves his hair during the midst of his nazirite vow, he violates both a negative commandment and a positive commandment, as [Numbers 6:5] states: "[His hair] is holy. He shall let the mane of the hair of his head grow." And [the observance of] a positive commandment does not supercede a negative commandment that [is reinforced by] a positive commandment. Why then does the positive commandment of shaving the blemish supercede his nazirite vow? Because the nazirite has already become impure because of the tzara'at and the days when he is defined as impure are not counted [towards the fulfillment of his vow], as we explained.70 [Hence,] his [hair] is not holy during these days. Thus the positive commandment [mentioned above] is withdrawn and only the negative commandment [Leviticus, loc. cit.]: "A razor shall not pass over his head" alone remains incumbent upon him. Therefore the positive commandment of shaving [because of the tzara'at] can come and supercede it.71
FOOTNOTES
2.
In Hilchot Tumat Meit 3:3, the Rambam writes: "All ritual impurity resulting from a corpse for which a nazirite is not required to shave does not stem from Scriptural Law." If this impurity were Rabbinic in origin, the Rambam would not have to explain why it does not invalidate the previous days, it would be obvious. A Rabbinic decree cannot supercede Scriptural Law and according to Scriptural Law, it is forbidden for a nazirite to shave.
As explained in the notes to Chapter 5, Halachah 15, there are times when the Rambam uses the term midivrei sofrim, which usually means "stemming from Rabbinic decree" to refer to matters that are of Scriptural origin, but derived by our Sages using the accepted principles of Biblical exegesis (see Hilchot Ishut 1:2; Sefer HaMitzvot, General Principle 2). Similarly, with regard to the contraction of ritual impurity in question: Although it is not explicitly mentioned in the Torah, it could be considered of Scriptural origin, because it was derived through the laws of Biblical exegesis. Hence, the Rambam needs a derivation from a Scriptural source to explain why shaving is not required.
5.
The Rambam defines the term netzel at the conclusion of the halachah; see also Hilchot Tuma'at Meit 2:1.
6.
More details concerning the impurity resulting from the bones of a corpse are discussed in Hilchot Tuma'at Meit 2:8-10.
7.
A kav is a relatively small measure (1376 cc according to Shiurei Torah, 2400 cc according to Chazon Ish). Thus we are probably speaking of the bones of an infant or a fetus. See Halachah 4.
9.
A person becomes impure even when he comes into contact with a fourth of a kav of bones (Hilchot Tuma'at Meit 2:9). Nevertheless, a nazirite is not required to shave unless there is a half a kav there. See Halachot 6-7.
10.
For a limb that is cut off from a living body is considered as if it was cut off from a corpse (Hilchot Tuma'at Meit 2:3).
11.
Half a log is 172 cc according to Shiurei Torah and 300 cc according to Chazon Ish. Even though one revi'it is sufficient to convey ritual impurity (Hilchot Tuma'at Meit2:12), for a nazirite to be required to shave, twice that amount is required. See also Halachah 6.
12.
See the following halachah for a more detailed definition of the term rekev; see alsoHilchot Tuma'at Meit 2:11.
13.
For in such a situation, the decomposed mass contains nothing more than the corpse, for marble does not decompose. The same law would apply to a glass or stone coffin (Hilchot Tuma'at Meit 3:4).
15.
For metal rusts and wood rots and thus the mass would contain something other than the corpse (ibid.).
19.
Or covers them with part of his body or part of his body is covered by them, as stated in the following halachah. As indicated by Halachah 6, the unresolved doubt applies only with regard to the impurity resulting from being in the same shelter as this amount of a corpse's bones. If one touches a corpse, he becomes impure, no matter how small the quantity of bones he touches is.
25.
This is not a minimum measure; even a smaller portion of a bone is sufficient to make the nazirite impure (Radbaz).
26.
In Hilchot Tuma'at Meit 2:8 and in his Commentary to the Mishnah (Ohelot 1:8, 2:3) the Rambam explains that this concept is derived from the exegesis of Numbers 14:19: "When a person dies in a tent." Implied is that the object that conveys impurity must clearly indicate that it comes from a person and this is not true of a bone this small.
28.
In his Commentary to the Mishnah (Ohelot2:3), the Rambam writes that in the Diaspora, people are not as careful with regard to burial and will bury a corpse anywhere. Accordingly, our Sages feared that perhaps a small portion of a bone would become mixed together with earth. Hence, they decreed that all earth from the Diaspora -even if brought to Eretz Yisrael - conveys ritual impurity. See also Hilchot Tuma'at Meit2:16.
Based on Chapter 2, Halachot 21-22, we are forced to say that we are speaking about an instance where a nazirite from Eretz Yisraelcame in contact with the earth of the Diaspora. If a nazirite vow is taken in the Diaspora, different laws apply as stated there (Radbaz).
29.
For we fear that small pieces of the corpse's bones were strewn over the field and that the nazirite came in contact with one (ibid.).
31.
See Hilchot Tuma'at Meit 13:1-2 where the Rambam writes that for a shelter to convey ritual impurity according to Scriptural Law, the shelter must be a handbreadth by a handbreadth.
33.
Our text follows the authentic manuscripts and early printings of the Mishneh Torah. The standard printed text follows a different - and somewhat difficult to comprehend - version. See the conclusion of Hilchot Tuma'at Meit 19:6 where the Rambam discusses this issue and states that such impurity is midivrei sofrim, "from the words of the Sages."
35.
As mentioned in the notes to Halachah 2, according to Scriptural Law, one is ritually impure. Nevertheless, the Oral Tradition teaches that a nazirite is not required to perform a shaving in this instance (Nazir54a).
37.
I.e., the stone laid over the corpse. See the definition of this and the following term inHilchot Tuma'at Meit 2:15.
39.
I.e., enough flesh that would cause the flesh to regenerate as stated in Halachah 2. SeeHilchot Tuma'at Meit 2:3.
40.
The Radbaz maintains that this applies to utensils other than those made of metal. Touching metal utensils requires a person to have the ashes of the Red Heifer. According to the Rambam, however, it appears that there is no difference between metal utensils and those of other substances.
41.
Since the utensil is touching the corpse, touching the utensil is considered equivalent to touching the corpse (Hilchot Tuma'at Meit5:3).
43.
This expression indicates a ruling for which the Rambam does not have an explicit source in the previous Rabbinic literature, but instead derives through his own process of deduction.
The Rambam makes this deduction according to his interpretation of Nazir 7:3 which links these two matters with those mentioned in Halachah 6. The Ra'avad objects to the Rambam's statement, maintaining that for this law to apply the utensils must be touching the corpse at the time he is touching the utensils. The Kessef Mishneh explains that the Rambam would also accept this conception and states that it appears to be indicated by the Rambam's wording here. Others, however, note that the Rambam's wording in Hilchot Tuma'at Meit, loc. cit., does not lead to that conclusion.
45.
Were the sprinkling of the ashes to be required, he would be required to shave. Hence, he would not be able to count them as part of his vow (Kessef Mishneh). This constitutes a difference between the subjects mentioned in this halachah and those mentioned in Halachah 6.
46.
A skin affliction with symptoms similar to that of leprosy, but rather than being merely a physical condition is a sign of spiritual impurity.
48.
As Leviticus 14:5-8 describes, when a person who was afflicted with tzara'at is purged of that affliction, he must bring sacrifices and shave his hair. Afterwards, he may enter the camp of the Jewish people, but may not dwell within his own tent for seven days.
50.
See Halachah 15 which states that during these days, his hair is not "holy." This state of ritual impurity does not, however, invalidate the days counted previously (the Rambam's Commentary to the Mishnah,Nazir 7:3).
51.
I.e., the days prior to the determination of whether he truly is afflicted with tzara'atwhen we wait to evaluate whether a blemish that he possesses is tzara'at or not. SeeLeviticus 13:4-5; Hilchot Tuma'at Tzara'at7:2.
52.
Since he is not required to shave his hair off after the conclusion of these days, they are counted as part of his nazirite vow (Kessef Mishneh).
53.
A man becomes a zav when he has an emission from his urinary tract similar, but not identical to that which results from gonorrhea. A woman becomes a zavahwhen she experiences vaginal bleeding at times other than would be expected due to her menstrual cycle. In both cases, the individuals are ritually impure. See Leviticus, ch. 15.
54.
Here also, since emerging from this impurity does not involve shaving, these days are counted as part of his nazirite vow (Radbaz).
55.
E.g., he became impure due to contact with a dead lizard or because of the emission of semen in which instance he is impure only for a day.
60.
See Hilchot Shabbat 29:1, 6. There is a Scriptural obligation to recite these prayers, but the association with a cup of wine is Rabbinic in origin (Radbaz).
61.
See Hilchot Evel 3:8 which elaborates concerning this matter with regard to the prohibition incumbent on priests not to come in contact with ritual impurity:
When does the above apply? When the priest is alone and there is no one else with him; even when he calls out on the road, no one answers him. If, however, when he calls others answer, this is not considered an unattended corpse. Instead, he should call to the others and they should come and tend to [the corpse].
62.
Even though it is a mitzvah for him to become impure and bury the corpse, he is obligated to shave and bring sacrifices. All the days of his nazirite vow which he observed previously are invalidated.
63.
Who is also forbidden to become impure due to contract with a corpse, but is commanded to bury a corpse if there is no one else to do so, as cited in note 56.
65.
See Chapter 3, Halachah 11. Although such a person must observe the nazirite laws for all time, his state of holiness is not an intrinsic element of his being, but rather dependent on his desire to take the nazirite vow. Before he took the vow he was not obligated by these restrictions and he may have the vow absolved - and thus remove them. The holiness of a priest, by contrast, is an inherent element of his being, not dependent upon his choice or will (Lechem Mishneh; see also Radbaz, Hilchot Evel3:9).
71.
The Ra'avad accepts the Rambam's ruling, but gives a different rationale: The commandments associated with the nazirite vow are considered as insubstantial, because the nazirite could appeal to have his nazirite vow absolved. Although the rationale given by the Ra'avad is mentioned in Yevamot 5a, the Rambam favors the reason he gave, for there are some nazirites who do not have the option of absolving their nazirite vows (see Chapter 3, Halachah 14).
Nezirut - Chapter 8
Halacha 1
What does the shaving [required after completion of the nazirite vow in] purity involve? When the nazirite completes [the observance of] the days of his nazirite vow, he should bring three animals [as sacrifices]: a male lamb for a burnt offering, a ewe1 as a sin offering,2 and a ram3 as a peace offering.
[The following rules apply when a person] brought three animals, but did not specify [for which sacrifice each was designated]. The one fit to be offered as a sin offering should be offered as a sin offering. The one fit to be offered as a burnt offering should be offered as a burnt offering. And the one fit to be offered as a peace offering should be offered as a peace offering.4
Together with the ram brought as a peace offering, he should bring six and two thirds esronot5 of fine flour. He should bake twenty loaves from them: ten loaves of matzah6 and ten loaves of matzah wafers.7 He should pour a revi'it[of a log] of oil over these twenty [loaves]. This measure is a halachah transmitted to Moses at Sinai. The twenty loaves should be brought in one container.8
Halacha 2
He should slaughter the sin offering first,9 then the burnt offering, and then the peace offering. Afterwards, he should shave. If he shaved after bringing the sin offering or the burnt offering, he fulfills his obligation. He should cook the peace offering or boil it.10 He should take from the sauce of the peace offering and apply it to his hair. Afterwards, he should place the hair under the pot where the peace offering is cooking. If he placed it under the pot of the sin offering, he fulfilled his obligation.11
Halacha 3
Where does he shave his hair? In the Women's Courtyard,12 in the Chamber of the Nazirites that was in its southeastern corner. There they would cook their peace offerings13 and cast their hair into the fire. If he shaved outside the Temple,14 he fulfills his obligation. Whether he shaves outside the Temple or inside it, he should cast his hair under the pot.15
He should not shave until the entrance to the Temple courtyard is open, for [Numbers 6:18] states: "at the entrance16 to the Tent of Meeting." The intent is not that he should shave in front of the entrance of the Sanctuary, for that would be demeaning to the Sanctuary.17
Halacha 4
Halacha 5
A bald nazirite does not have to pass a razor over his head. Even though a nazirite, [a nazirite] does not have hair20 or does not have a palm21 may still bring his sacrifices. He [may] then drink [wine] and become impure. If he brought his sacrifices, but did not shave his head, [the failure] to shave does not prevent [the termination of his nazirite vow] and he may drink [wine] and become impure that evening.22 Once the blood from one [of the sacrifices] has been sprinkled upon him, he is permitted although [the portions of the sacrifice] were not placed on his hand and he did not wave them. For all these factors are [the most desirable way of performing the mitzvah]; they are not an absolute requirement.
Halacha 6
Although the shaving is not an absolute requirement, it is a mitzvah [for the nazirite] to shave,23 even if an extensive time has past [since the completion of his nazirite vow].
Halacha 7
[When a nazirite] shaved, left two hairs, his hair grew back entirely, and he shaved [his head again, removing] those two hairs,26 or27 he shaved one and the other fell off, he has fulfilled the mitzvah of shaving.28 If one fell off and he shaved the other one, the mitzvah of shaving does not apply.29
Halacha 8
When a nazirite shaved [his head] when his peace offering was brought and that offering was unacceptable,30 his shaving is also unacceptable and his sacrifices are not of consequence for him.31 If he shaved when his sin offering was brought and it was discovered that the sin offering was not slaughtered with that intent,32 and afterwards, he brought the peace offering and the burnt offering and offered them as required, his shaving is also unacceptable and his sacrifices are not of consequence for him.33
Halacha 9
Halacha 10
If he shaved [his head] when he brought [all] three offerings and one of them was acceptable, his shaving is acceptable.36 [Afterwards,] he should bring the other offerings [that were not acceptable] and offer them in an acceptable manner.
Halacha 11
Whenever we have said: "His shaving is unacceptable," he is considered as one who shaved in the midst of the days of his nazirite vow who invalidates 30 days [of observance] as explained.37 Thus he should observe [the laws of a nazirite for] 30 days after the unacceptable shaving and bring his sacrifices.38
Halacha 12
The peace offerings of a nazirite that were slaughtered in a manner that did not conform to their requirements39 are acceptable,40 but they do not fulfill the obligations of [the nazirite] who brought them.41 They may only be eaten for one day42 and they need not [be accompanied by] bread,43 nor are they placed [on the nazirite's hand for waving],44 nor is the foreleg [given to the priest].
Halacha 13
Halacha 14
When a person says: "I am becoming a nazirite on the condition that when I perform the shaving, I will be able to bring my sacrifices using [money exchanged for] the second tithe,"47 he becomes a nazirite, but he should not bring his sacrifices using such funds. Instead, [he must purchase them] with ordinary funds.48
Halacha 15
When a man takes a vow to become a nazirite, he may bring sacrifices set aside by his father for this purpose.49 A woman, by contrast may not perform the shaving using the sacrifices of her father.50 This is a halachah conveyed by the Oral Tradition.
What is implied? A person's father took a nazirite vow, set aside money to purchase sacrifices [to offer on the completion of that vow], but died [before he could offer them]. [The money] was left without being designated for any specific purpose.51 After his father died, he said: "I am a nazirite on the condition that I am able to bring my sacrifices from the money which my father set aside for his sacrifices," he may bring his sacrifices from these [funds]. Similarly, if he and his father were nazirites and his father set aside money [for his sacrifices] without designating it for a specific offering and then died, if, after the father's death, the son said: "I will perform the shaving with the sacrifices of my father," he may bring his sacrifices from these [funds].52 If he does not make these statements,53the money should be use for freewill [offerings].54
Halacha 16
Whether the father was a nazirite for all time57 and the son was a nazirite for a limited time or the father was a nazirite for a limited time and the son was a nazirite for all time, [the son] may perform the shaving and bring his sacrifices from the money [designated] for the nazirite vow of his father.
Halacha 17
If the father set aside money to bring the sacrifices [that are required when a nazirite emerges from] impurity and dies, the sons may not use that money to purchase sacrifices [that are offered when one completes the nazirite vow in] purity.58 Similarly, if the father set them aside for the sacrifices [offered when one completes the nazirite vow in] purity, the son may not use them for the shaving [and the sacrifices required when a nazirite emerges from] impurity. [There is] an unresolved doubt whether this [is acceptable]. If he brought his sacrifices from such funds, he is not considered to have fulfilled his obligation.59
Halacha 18
If a person says: "It is my responsibility to perform the shaving for a nazirite," he is obligated to bring the sacrifices required when a nazirite [completes his vow] in purity. He may have them offered by any nazirite that he desires. If he said: "I am obligated to bring half of the sacrifices of a nazirite," or he said: "It is my responsibility to [provide the means for] half the shaving for a nazirite,"60he is obligated to bring half the sacrifices [required of] any nazirite he desires. That nazirite should bring the remainder of his sacrifices from his own funds. If, however, he said: "I am obligated to bring the sacrifices of half a nazirite," he must bring all of the sacrifices of a nazirite, for there is no concept of being half a nazirite.61
Halacha 19
When one says: "I am becoming a nazirite and I accept the responsibility to [provide the means for] the shaving for a nazirite," and his colleague says: "And so am I," the colleague is a nazirite, but he is not obligated to [provide the means for] the shaving, for he only included himself in his colleague's statements with regard to becoming a nazirite. If he said: "And so am I, and I accept the responsibility to [provide the means for] the shaving for a nazirite," he is obligated [for this as well]. If they are clever, each one should bring sacrifices provided by his colleague.62 If they do not do this, they are each obligated to [provide the means for] the shaving of other nazirites.
Halacha 20
If one says: "[I am a nazirite and]63 it is my responsibility to [provide the means for] half the shaving for a nazirite," and his colleague hears and says: "And I also am a nazirite and I also accept the responsibility to [provide the means for] half the shaving for a nazirite," [they are both nazirites]. If they are clever, one should bring half the sacrifices of the other and the second should bring half the sacrifices of the first and then each one should complete the [required] sacrifices [from his own resources]. If not, [in addition to bringing their own sacrifices,] each one must bring half the sacrifices of any nazirite he chooses.
FOOTNOTES
2.
See Hilchot De'ot 3:1 where the Rambam quotes Ta'anit 11a that states that a nazirite is required to bring a sin offering, because he abstained from drinking wine and elaborates on the negative aspects of an ascetic existence.
4.
Although the ewe is also fit to be brought as a peace offering, since it is the only one fit to be brought as a sin offering, we designate it for such and use the male lamb for the peace offering.
5.
An isaron is equivalent to the size of 43.2 eggs. In modern measure, the size of an egg is 57.6 cc according to Shiurei Torah, and 99.5 cc according to Chazon Ish.
6.
These loaves were made from a mixture of flour, water, and oil. The oil was adder to the batter before they were baked (Hilchot Ma'aseh HaKorbanot 9:21).
7.
These wafers were made with flour and water. After they were baked, oil was poured over them (ibid.:23).
9.
The order of the rituals outlined by the Rambam follows the order in which they are mentioned in Numbers 6:15-18. This explanation may clarify the questions raised by the Kessef Mishneh.
10.
Rav Avraham MinHaHer interprets this term as meaning boiling it with water alone, without spices.
11.
Although Numbers 6:15 mentions the peace offering since uses the word zevach, offering and that term can also be applied to the sin offering, putting the hair under the sin offering is acceptable (Nazir 45b).
12.
The courtyard before the Temple itself. It was given this name, because women were allowed to congregate on balconies there at certain times. See Hilchot Beit HaBechirah5:7-9.
13.
The sin offerings had to be cooked within the Temple Courtyard and the burnt offerings were placed on the fire of the altar.
14.
We have translated the term mikdash as "Temple," for that is the most apparent meaning and most authorities understand it being used in this context. The Radbaz, however, notes that in certain contexts (see the Rambam's Commentary to the Mishnah,Rosh HaShanah 4:1), the Rambam interprets the term mikdash as referring to the city of Jerusalem as a whole. And in his commentary to Ma'aser Sheni 3:4, he states that the term medinah (the term used in this halachah) refers to cities outside Jerusalem.
15.
The Radbaz understands the Rambam as implying that even when one shaves outside of Jerusalem, he should send his hair to have it cast under the fire in the Chamber of the Nazirites. Not all authorities share this view.
16.
The Hebrew words petach, "entrance," andpatuach, "open," share the same root. Seemingly, the gate to the Temple building must also be open. See Hilchot Ma'aseh HaKorbanot 5:5.
18.
The Rambam is quoting Numbers 6:19-20. See Hilchot Ma'aseh HaKorbanot 9:9, where the Rambam writes that (because it is a peace offering) he must also wave the ram's breast and thigh and the inner portions of the animal that were offered on the altar.
19.
The priest puts his hand beneath the hand of the nazirite and moves these sacred articles up, down, and to each of the four compass directions. See the Rambam's Commentary to the Mishnah (Menachot 5:5).
22.
The Radbaz states that this is understandable if he brings his offerings on the thirtieth day of his nazirite vow, for until he completes thirty days of observance, he is bound by the terms of the vow. He questions why, however, the sacrifice is itself is not sufficient if it is brought on the thirty-first day or afterwards.
The Or Sameach explains that on any day, until sunset, he is given the option of bringing his hair to the Chamber of the Nazirites and burning it there. From the evening onward, that option is no longer viable. Hence until he either burns his hair there or the evening arrives, he is not able to drink wine.
23.
Sefer HaMitzvot (positive commandment 93) and Sefer HaChinuch (mitzvah 377) include this commandment among the 613 mitzvot of the Torah. The mitzvah includes both the shaving performed after the conclusion of the nazirite vow in purity and that performed after a nazirite emerges from impurity.
24.
From the fact that Numbers 6:9 mentions a razor in the prohibition against a nazirite cutting his hair, Nazir 40a deducts that a razor should be used in the shaving process.
26.
Since he let his hair grow back, he must shave his entire head, not merely the two hairs left initially. Note the Radbaz and theKessef Mishneh who explain that the Rambam shares the approach of Tosafotwith regard to the interpretation of Nazir 42a.
28.
Since there were two hairs at the time he started shaving and ultimately, there were none remaining, he is considered to have fulfilled the mitzvah.
30.
E.g., its blood was spilled before it was poured on the altar; alternatively, it came in contact with impurity and was thus invalidated.
31.
The rationale is that since he cut his hair off in an unacceptable manner, i.e., since the sacrifice was unacceptable, his shaving was unacceptable, the sacrifices he offers afterwards are also not acceptable.
32.
But rather for the sake of another type of sacrifice. This disqualifies the sin offering (Hilchot Pesulei Hamukdashim 15:1).
33.
Since the sin offering was unacceptable, the shaving is unacceptable. Accordingly, the sacrifices he offered afterwards are also unacceptable.
34.
In such an instance, the sacrifices are acceptable (i.e., the appropriate portions can be offered on the altar and the others eaten), but the person who brings them is not considered to have fulfilled his obligation (ibid.). Accordingly, the nazirite is considered as having shaved his head before he was allowed to.
36.
For as stated in Halachah 5, as long as one of the sacrifices was brought in an acceptable manner, he is considered to have concluded his nazirite vow.
39.
E.g., it was not offered for the sake of a peace offering or the ram was less than two years old.
40.
The portions appropriate for the altar may be offered there and one may partake of the meat. They are considered as peace offerings that were offered voluntarily.
42.
As is the rule governing the peace offerings of a nazirite. Peace offerings that are brought voluntarily may be eaten for two days and the intervening night.
44.
As is required for a peace offering of a nazirite (see Halachah 4). This interpretation is based on the explanations of the Or Sameach. The Merkevet HaMishneh quotes the Orach Mishor who suggests amending the text so that it reads "they require presents" - i.e., the breast and the thigh that are given to a priest in connection with a voluntarily peace offering - "but not the foreleg" - which is given to the priest in connection with a Nazirite's peace offering.
45.
I.e., the sacrificial animals may not have been consecrated previously and the bread may not come from terumah or the second tithe.
46.
Hilchot Ma'aseh HaKorbanot 16:15. The rationale is that since he is obligated to bring these offerings, they must be brought from resources that belong to him entirely (Radbaz).
47.
The second tithe must be brought to Jerusalem and eaten there in a state of ritual purity. If a person lives outside Jerusalem, the Torah gives him the option of redeeming the second tithe with its worth and taking that money to Jerusalem to purchase food to be eaten there in a state of ritual purity. Although money with which the second tithe was redeemed may be used to purchase voluntary peace offerings, it may not be used to purchase the peace offerings of a nazirite, as indicated by the previous halachah.
48.
The rationale is that as soon as he says: "I am becoming a nazirite," he must observe the restrictions associated with a nazirite vow. The statement: "on the condition that..." does not take effect, because it was made after he become obligated to observe the nazirite restrictions (Rashi, Beitzah 20a). From this, Tosafot concludes that if he reverses the order of the clauses, saying: "On the condition that when I perform the shaving, I will be able to bring my sacrifices using [money exchanged for] the second tithe, I will become a nazirite," he may bring his sacrifices from such funds.
49.
This law applies when the nazirite is the sole heir, as stated at the conclusion of the halachah.
51.
I.e., he did not specify which coins should used to purchase a particular type of sacrifice. See Chapter 9, Halachot 3-4.
52.
I.e., even though when he took the nazirite vow, he did not have the intent to use the money set aside by his father - because his father was alive at that time - he may use it for his vow.
56.
As he does with regard to other aspects of the inheritance. It is necessary to clarify this point, because one might think that since this money is not the sons' personal property, he would not be given this extra portion.
57.
See Chapter 3, Halachot 11-12, which explain that a nazirite for all time performs a shaving once a year and brings three sacrifices at that time.
58.
He may, however, use the funds to bring the sacrifices required when he becomes impure and emerges from impurity.
59.
The commentaries raise questions regarding this ruling, because the unresolved doubt raises questions in either direction. For just as it is possible that he did not fulfill his obligation by bringing the sacrifices with the money set aside by his father, it is possible that he did. Hence, were he to bring sacrifices with his own funds, they would be unnecessary and he would be slaughtering ordinary animals in the Temple courtyard (a serious transgression). There is a way to avoid this difficulty, for him to offer his second set of sacrifices conditionally, i.e., making a stipulation: "If the first set of sacrifices were acceptable, then these are voluntarily offerings. If, however, the first set were unacceptable, then these are the offerings required" (Kessef Mishneh).
This approach is, however, still somewhat problematic, because a sin offering may not be brought as a voluntary offering. Therefore, the Lechem Mishneh (in his gloss to the conclusion of Chapter 10) states that he should bring only a sin offering of a fowl which is brought when there is a doubt (see Chapter 10, Halachah 8, and notes). And theLechem Mishneh continues, he need not bring a burnt offering and a peace offering at all. They are not of fundamental importance and the offerings he brought originally are sufficient for him.
60.
We have chosen a translation that reflects more the halachic meaning of the person's statements than the words' literal meaning.
61.
See Chapter 3, Halachah 8. The Ra'avad questions the Rambam's ruling, but the Radbaz and the Kessef Mishneh justify it, based on the interpretation of Nazir 12b.
62.
By bringing each other's sacrifices, they fulfill their vows to provide for the shaving of another nazirite and fulfill their obligations for their own nazirite vows. If they do not do this, they must each bring the sacrifices for their own vows and the sacrifices for another nazirite.
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Hayom Yom:
• English Text | Video Class• "Today's Day"
Shabbat, Adar II 2, 5776 · 12 March 2016
Tuesday Adar Sheini 2 5703
Torah lessons: Chumash: P'kudei, Shlishi with Rashi.
Tehillim: 10-17.
Tanya: And if G-d (p. 155)...will be explained later. (p. 155).
A b'racha must have a hold in something,1 just as rain benefits only the plowed and sown field, and early and later heavy rains benefit the crops of field or vine. But a waste field, unplowed and unsown, will benefit from neither soft rain, nor the early or later heavy rains.
FOOTNOTES
1. A blessing has no effect in a vacuum.---------------------• Daily Thought:
Hayom Yom:
• English Text | Video Class• "Today's Day"
Shabbat, Adar II 2, 5776 · 12 March 2016
Tuesday Adar Sheini 2 5703
Torah lessons: Chumash: P'kudei, Shlishi with Rashi.
Tehillim: 10-17.
Tanya: And if G-d (p. 155)...will be explained later. (p. 155).
A b'racha must have a hold in something,1 just as rain benefits only the plowed and sown field, and early and later heavy rains benefit the crops of field or vine. But a waste field, unplowed and unsown, will benefit from neither soft rain, nor the early or later heavy rains.
FOOTNOTES
1. A blessing has no effect in a vacuum.---------------------• 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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