Levítico 19:27 Referencias del Talmud: Jerusalem Talmud Nazir, Jerusalem Talmud Peah, Jerusalem Talmud Makkot & Jerusalem Talmud Kiddushin

Does the obligatory shaving push aside the rules of voluntary shaving¹¹⁰Lev. 19:27 forbids to “shear off the corners of your head and to destroy the corners of your beard.” The nazir must shave his entire head, including its corners; the sufferer from skin disease must shave off all his hair, including corners of head and beard. There is no question that a person certainly impure, either from a corpse in the case of the nazir, or being declared impure as a sufferer from skin disease, must shave as required. The problem is only how far a shaving because of doubt really pushes aside the general rules about forbidden shaving.? Let us hear from the following¹¹¹Halakhah 4, speaking of a case of double doubt.: “He shaves his head, his beard, and his eyebrows in the way sufferers from skin disease shave.” But there one could say, maybe it was an obligatory shaving. ¹¹²It seems that this text does not belong here. It belongs to the paragraph before the last (Notes 102, 103), where R. Ze‘ira notes that the nazir cannot begin counting for his vow unless he is able to enter the Temple precinct. He brings an additional proof from Mishnah 6:11, which notes that permission to drink wine is given to the nazir if and only if one of his sacrifices was offered in the Temple, whether he shaved or not. Therefore, his proceedings as nazir cannot be based on the shavings as a convalescent alone, disregarding his required sacrifice. There can be no shortcut. Rebbi Ze‘ira in the name of Rebbi Yudan: The Mishnah says so; “for Rebbi Simeon says, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself with the dead.” Is he not forbidden because of “do not destroy”? Samuel bar Abba¹¹³It seems that reference is made not to R. Samuel bar Abba, the student of R. Joḥanan, but to Samuel (bar Abba bar Abba) the Babylonian who in the Babli, 57b, restricts the applicability of the rules of shavings to women and minors, to whom Lev. 19:27 does not apply. said, explain it if he was a eunuch¹¹⁴Since we are speaking of a person who certainly had made a vow of nazir, there can be no question that he is entitled to shear “the corners of his head”; the only problem is to shave “the corners of his beard” when it is not clear that it is really required. If the person in question has no beard, there is no problem.. But did we not state “the beard”? How can you say, a eunuch? You have only what Rebbi Jacob said in the name of Rebbi Joḥanan: If he removed it from bottom to top it is forbidden¹¹⁵By implication it would not be forbidden if the head was shaved totally before the beard was.. Rebbi Yose bar Abin said, there is no difference between bottom to top or top to bottom¹¹⁶The preceding statement is rejected. It follows that Lev. 19:27 forbids to “shear off the corners of your head and to destroy the corners of your beard” but not to shave off all hair on the head and all hair on the chin in case of need..

Some would understand it from here: (Deut. 24:21) “When you harvest your vineyard.” How do you understand this²⁵⁴The entire verse reads: “If you harvest your vineyard, you should not go back to pluck the single berries; it should be for the convert, the orphan, and the widow.” The definition of a single berry is given in Mishnah Peah 7:4. The question is about the meaning of the word עוֹלל “to go over it a second time”. The root עלל means “go over a second time, do anything a second time.” In Arabic, علل means “to harvest fruits a second time”. For example, עלילה means doing something following a well thought-out plan. Rebbi Jonah reads the verse in Lamentations as: “May all their evil come before You and may You repeatedly punish them, just as You repeatedly punished me for all my sins.” One is not allowed to go over the vines a second time after one has harvested the bunched grapes; that is the equivalent of peah for vines, (מתעלל is usually translated “to abuse, to mistreat,” it should be taken to mean “to mistreat repeatedly” with emphasis on the repetition of abuse.)? Rebbi Jonah said, do not be punctilious, as you say (Lament. 1:22) “to punish them repeatedly.” (Deut. 24:21) “When you shake your olive tree.” How do you understand this²⁵⁵The verse reads: “If you shake your olive tree, do not investigate every branch afterwards; it should be for the convert, the orphan and the widow.” The way of harvesting olives for pressing oil is to shake every branch, then the ripe olives will fall off and are collected under the tree in a cloth [translation of R. Saadiah Gaon]. The root פאר appears only here in the meaning “to glean”; usually it means “to appear in splendor”. The first meaning reappears in the nouns פֻּארָה “crown of the tree”, פֹֹּארוֹת “tree branch”. Rebbi Jonah identifies first and second meanings, and reads: “Do not remove its splendor.” Then he compares the splendor of the tree, פֻּארָה, to the splendor of one’s head, the hair, that in the second verse also is called peah; hence it follows that the remaining olives on the tree have the status of peah and go under its rules. Accordingly, the rules of peah apply both for olive trees and vines.? Rebbi Jonah said (Lev. 19:27): “Do not round off the peah of your head.” Since olive and vineyard are special in that they are harvested at one time for storage, so also everything that is harvested at one time for storage is obligated²⁵⁶By the principle בנין אב משני כתובים “principle established by two verses”. If two necessary verses establish a common consequence, it will apply in general to all cases that are covered by their common antecedents (unless explicitly negated by another verse.) If the verses are partially overlapping in content, the principle is denied by some. The next paragraph will establish that there is no overlap in content in the case under consideration.. But olive and vineyard are special in that they are subject to first fruits and subject to peah, so only that which is subject to first fruits should be subject to peah²⁵⁷This would exclude rice, peas, etc., which are explicitly included in the Mishnah (and would include figs).. The verse says (Lev. 19:9): “Your harvest,” even the harvest of rice and millet.

MISHNAH: One who shaves a bald spot on his head⁴⁰Lev. 21:5, Deut. 14:1., and who shaves off his sideburns, and who shaves off the corners of his beard,⁴¹Lev. 19:27. and one who scratches one scratch for a deceased is liable. If he scratched one scratch for five deceased, or five scratches for one deceased, he is liable for each single one⁴²Since Lev. 19:28 forbids a single scratch for a single deceased.; for the head two, one for each side; for the beard two on each side and one for the chin⁴³The five corners of a beard are: near the ear on each side, the cheekbone on each side, and the chin.. Rebbi Eleazar⁴⁴Most sources read: R. Eliezer. says, if he removed all at once he is liable only once. He is liable only if he took them off with a razor; Rebbi Eleazar says, even if he took them off with pincers or a plane.