Talmud sur Les Nombres 6:12

HALAKHAH: “An unspecified nezirut is for thirty days,” etc. Bar Qappara said “ιʼεʼιʼεʼ” is thirty⁹³Num. 6:5: “Until the fulfillment of the days he shall be holy”. Since the verse mentions “the fulfillment of the days”, it must refer to a fixed number; but none is indicated. The number is found by interpreting “he shall be” יהיה in the Alexandrian numbering system using letters as numbers. Since י (ι) = 10, ה (ε) = 5, the sum is 2∙10+2∙5 = 30. (In the Babli, 5a and Sanhedrin 22b, this is attributed to Rav Mattanah; in Sifry Deut. 25 it is a gloss.). Rebbi Samuel bar Rav Naḥman in the name of Rebbi Jonathan: Corresponding to the 29 times that in the Chapter about the nazir in the Torah is written “vow, nazir, to vow as nazir”⁹⁴In Chapter 6, 6 times in v. 21, 4 times in v. 2, 3 each in vv. 5,12,16, 2 each in vv. 13,19, and once in vv. 3,4,6,8,9,20. In the Babli, 5a, this passage is attributed to bar Pada.. Are they not 30⁹⁵If one counts the related word נֶזֶר in v. 7.? Rebbi Yose ben Rebbi Abun said, one has to be removed for its definition⁹⁶Before rules of the nazir can be explained, the notion of nazir has to be defined.. In the opinion of Bar Qappara, if he shaved on the 30th day, he did not fulfill his obligation. In the opinion of Rebbi Joḥanan⁹⁷This should read: “R. Jonathan” since it refers to the statement of R. Samuel bar Nahman. (However, in the Babli, Sanhedrin 22b, R. Samuel bar Naḥman reports a similar statement in the name of R. Joḥanan.), if he shaved on the 30th day, he fulfilled his obligation⁹⁸Since the obligation is 29 days, the 30th day automatically is the day of celebration.. Some want to understand it from here: “To let his head’s hair grow wildly.⁹⁹Num. 6:5.” How much is a hair growth¹⁰⁰The scribe wrote first: “How much is wild hair?” This might be the better reading.? 30 days. Some want to understand it from here: “She shall cry for her father and her mother the days of a month¹⁰¹Deut. 21:13. The argument is based on the doctrine of uniqueness of lexemes, viz., that a word used in the Torah has one and only one meaning: A meaning established in one place can be transferred to any other. Cf. Berakhot 1:1, Note 70..” Since “days” mentioned there are 30, so also “days” mentioned here. Some want to understand it from here: ¹⁰²Num. 6:12.“The prior days shall fall, for his nezirut is impure.” The days which became permitted, which Moses and his court had permitted¹⁰³Moses had forbidden Aaron and his sons to let their hair grow in mourning for Nadab and Abihu (Lev. 10:6), which otherwise they would have done for the customary period of 30 days (cf. Num. 20:29, Deut. 34:8)., and that is no less than 30 days. Some want to understand it from here: “Until the days are fulfilled⁹⁹Num. 6:5.”. How much are full days¹⁰⁴From one full moon to the next.? 30 days. Then if he shaved on the 30th day, he did not fulfill his obligation! Rebbi Isaac bar Eleazar said, “days” are written defectively יָמִם, with a letter י missing¹⁰⁵Therefore, there can be a day missing in the count, as there may be only 29 days from one full moon to the next..

“In truth;” Rebbi Eliezer^178aThis reading is found also in Sabbat 10:4 (12c, 1. 46). But in the other occurrences in the Yerushalmi, Sabbat 1 (3b 1. 69), Kilaim 2:2 Note 36, Terumot 2:1 Note 16, the name is "Eleazar" (Lazar). In the Babli the quote is anonymous in Sabbat 92b; it appears in the name of R. Eleazar in Baba mesi'a 60a. said that every place where they stated “in truth,” refers to practice going back to Moses on Mount Sinai.

“They shall fall away, for his vow of nazir is impure.¹⁷⁹Num. 6:12.” From here that the days of impurity fall away¹⁸⁰The days of certified skin disease cannot count as days of nezirut even though the sufferer from skin disease is also required to let his hair grow.. Then should he invalidate¹⁸¹The Mishnah states that a nazir who develops skin disease simply waits until he is healed and then finishes his count. Why does he not start anew as in the case of impurity of the dead?? He invalidates only the days of [impurity of] the dead¹⁸²The biblical law is quite clear that only the impurity of the dead makes him lose the earlier days of his count.. Why should they not be counted? If you say that days in which he causes [impurity to] couch and seat are counted, days in which he does not cause [impurity to] couch and seat are certainly counted¹⁸³Mishnah Kelim 1:4 states that the impurity of the sufferer from skin disease is more severe than the impurity of the female sufferer from flux. For the latter, it is stated explicitly (Lev. 15:26) that any couch and any seat used by her becomes a source of original impurity. No direct biblical source exists for declaring the sufferer from skin disease to cause this kind of impurity; it is derived indirectly in Sifra Meṣora‘ Parashah 2(6). This derivation is accepted at face value by Maimonides both in his Mishnah Commentary (Kelim 1:4) and in his Code (Turn‘at Ṣara‘at 10:11). The commentators of the Babli (Rashi, Pesaḥim 67b s. v. זב, Ravad, Commentary to Sifra) have difficulties in accepting the Sifra since it seems to contradict the Babli Pesaḥim 67b, but a student of the Yerushalmi does not have to consider this, in particular since Ravad does not object to Maimonides’s ruling in his Code. For impurity there is no difference between a sufferer from skin disease in quarantine and one positively declared infirm (Mishnah Megillah 1:7, Nega‘im 8:8).
The argument given here refers to Mishnah Nega‘im 14:2 which states that the healed sufferer from skin disease in his days of counting, between the preliminary and the definitive purification, is free from all severe impurities and does not cause more impurity than a dead reptile (the slightest of impurities, Mishnah Kelim 1:1). It does not seem to make any sense to accept the days of the severely impure quarantined but not to accept the slightly impure counting sufferer from skin disease (cf. Note 144).! What did you see to say that they are not counted? Rebbi []¹⁸⁴There are no sources which would permit filling in the lacuna. said in the name of Rebbi Simeon ben Laqish: “For a wild growth of his head’s hair”¹⁸⁵Num. 6:5.. Days of hair growth are counted, days preparing for shaving¹⁸⁶For the final purification of the sufferer from skin disease. are not counted. So far in his days of counting; in the days of his definite status? Rebbi Joḥanan in the name of Rebbi Yannai: “Please do not let her be like a corpse¹⁸⁷Num. 12:12, speaking of Miriam who was punished for calumniating Moses by becoming a clear sufferer from skin disease (v. 10), not a case of quarantine..” Since the days of a corpse are not counted, the days of quarantine are not counted. A student quoted this saying cf Rebbi Joḥanan’s before Rebbi Simeon ben Laqish, who did not accept it. He said to him: Here, you call it quarantine, but there, you want to call it absolute; you cannot do that. For Rebbi Joḥanan said in the name of Rebbi Simeon ben Laqish: “Please do not let her be like a corpse; let her be quarantined¹⁸⁸Num. 12:14..” Just as the days of the dead are seven, so the days of quarantine are seven¹⁸⁹While the case of Miriam was clearly not one of quarantine, the verse treats it as such by (1) calling her exclusion from the camp “quarantine” and (2) exempting her from the cleansing ritual which is required of the absolute sufferer but not the quarantined (Mishnah Megillah 1:8, Nega‘im 8:8). The verse cannot be applied to the absolute sufferer..

MISHNAH: If somebody made a vow of nazir while he was in a cemetery⁵⁴Since a nazir may not be in a cemetery, in one opinion the vow cannot be activated until he leaves the cemetery; in the other opinion the vow is activated but the days cannot be counted since the nazir is not pure (Babli 16b)., even if he stayed there for thirty days, they are not counted and he does not bring a sacrifice for impurity⁵⁵The vow is activated the moment he leaves the cemetery. While the nazir is forbidden to defile himself by the impurity of the dead, it is not forbidden to vow to be a nazir while one is impure. He has to untergo the seven-day purification ritual; these days are counted as regular days of nezirut.. If he left and re-entered, they are counted and he has to bring a sacrifice for impurity⁵⁶The special sacrifices prescribed for the nazir who became impure, Num. 6:10–11.. Rebbi Eliezer said, not on that day, since it is said: “The earlier days fall away⁵⁷Num. 6:12. Since a plural indicates at least 2, no sacrifice is due unless the person has been a nazir for at least 2 days.,” until he has earlier days.

“Impurity is more severe than shaving.” Impurity, as it is written: “The earlier days fall away,” “and he shall bring a yearling sheep as a reparation offering¹⁸⁴Num. 6:12..” Shaving is more severe because He made the shaver equal to the shaved¹⁸⁵The person who shaves a nazir can be criminally prosecuted. Babli 44a, Sifry Num. 25, Tosephta 4:4., but in impurity He did not make the defiler equal to the defiled¹⁸⁶A person who causes a nazir to be defiled by the impurity of the dead cannot be prosecuted..

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,¹⁹³Num. 6:12. The requirement to renew his vow is written between the mention of the sacrifice of two birds and that of the sheep. The verse seems to refer to the eighth day, the day of his sacrifices.” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving¹⁹⁴I. e., after he immersed himself and is pure for profane purposes. Since he is no longer impure, there is no reason for him not to be a fully functioning nazir.
In the Babli, 18b/19a, the verse quoted is brought as support for the majority opinion, that a resumption of the status of nazir only depends on his shaving, here attributed to R. Yose ben R. Jehudah, while the opinion of Rebbi, that a resumption of the status of nazir depends of his reparation offering, is quoted there in the name of R. Joḥanan ben Baroqa. This implies that the Yerushalmi prefers the opinion of Rebbi, the Babli that of R. Yose ben R. Yehudah.. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh¹⁹⁵Since he cannot enter the holy precinct before sundown. and the seventh of the eighth¹⁹⁶I. e., the eighth is not different in status from the seventh.; he counts only from that “seventh”¹⁹⁷For Rebbi from the 9^th, for R. Yose ben R. Yehudah from the 8^th.. If he became impure and impure again¹⁹⁸He became impure after he went to the miqweh on the 7^th day but before he brought his sacrifices on the 8^th; cf. Tosephta 4:8; Babli 18b., he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah¹⁹⁹In the Babli, 18b, 52a, “R. Eliezer”. Rebbi’s opinion is referred to as that “of the rabbis” in the Babli., but following Rebbi this person still stays in impure nezirut²⁰⁰Since only the reparation offering eliminates his disability as nazir.. Rebbi Hila said, where do they disagree? To count nezirut in purity²⁰¹Only for the count. Rebbi will agree that if he immersed himself on the 7^th, any impurity he incurs after that is a new impurity even if he could not yet start counting the days of his nezirut.. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion^193,Num. 6:12. The requirement to renew his vow is written between the mention of the sacrifice of two birds and that of the sheep. The verse seems to refer to the eighth day, the day of his sacrifices.¹⁹⁴I. e., after he immersed himself and is pure for profane purposes. Since he is no longer impure, there is no reason for him not to be a fully functioning nazir.
In the Babli, 18b/19a, the verse quoted is brought as support for the majority opinion, that a resumption of the status of nazir only depends on his shaving, here attributed to R. Yose ben R. Jehudah, while the opinion of Rebbi, that a resumption of the status of nazir depends of his reparation offering, is quoted there in the name of R. Joḥanan ben Baroqa. This implies that the Yerushalmi prefers the opinion of Rebbi, the Babli that of R. Yose ben R. Yehudah., following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion²⁰¹Only for the count. Rebbi will agree that if he immersed himself on the 7^th, any impurity he incurs after that is a new impurity even if he could not yet start counting the days of his nezirut., everybody agrees that nothing is superseded and he brings another.