민수기 6:18의 주석

וגלח הנזיר פתח אהל מועד AND THE NAZARITE SHALL CLIP [THE HAIR OF THE HEAD OF HIS NAZARITEHOOD] AT THE ENTRANCE OF THE APPOINTED TENT — One might think that he must cut his hair in the forecourt (for it states at the entrance of the appointed tent)! Surely, this would be treating the forecourt in a contemptuous manner! But the meaning is: the Nazarite shall cut his hair after the feast-offerings had been slaughtered of which Scripture writes, (Leviticus 3:2) “and he shall slaughter it פתח אהל מועד” (cf. Sifrei Bamidbar 35; Nazir 45a).

But this would be grossly disrespectful. Because he would have to stand bareheaded, therefore it is forbidden to shave in the courtyard.

V. 18. וגלח הנזיר וגו׳. Das hier gebotene תגלחת und Hingeben des Haares zu dem das שלמים-Mahl kochenden Feuer bildet wohl den sprechendsten Ausdruck für die Bedeutung des zurückgelegten Nasirtums und dessen nur relativen Wert dem nunmehr vor Gott genießenden Leben gegenüber, für welches das Nasirleben nur die erziehend rüstende Vorbereitung gewesen sein soll. War das Wachsenlassen des Haares das Zeichen heiligender Ab- und Aussonderung (V. 5), so ist das vollendete Abscheren der Ausdruck des nunmehrigen Aufhörens dieser Absonderung und des nunmehr wieder völligen Eintrittes in die soziale Gemeinsamkeit. Dieses völlige Eingehen in die Gemeinsamkeit des sozialen Lebens ist nicht etwas nur Erlaubtes, es ist geradezu Mizwa, Pflicht, und so sehr überragt ein im שלמים-Sinne heiteres, vor Gott seines Seins und Strebens sich freuendes, vor Gott genießendes Leben an Wert und Bedeutung ein nur in Zurückhaltung und Entaltung die sittliche Kraft bewährendes Nasirtum, so sehr hat dieses letztere nur den Wert, wenn es zu ersterem führt, dass bei für das שלמים-Opfer geöffnetem Heiligtume das bisher unberührte Haar des Nasirhauptes dem Messer verfällt und sodann dem unter dem Topfe brennenden Feuer hinzugegeben wird, in welchem das שלמים-Opfermahl an heiliger Stätte kocht. Damit ordnet sich das Nasirtum dem שלמים-Geiste und שלמים-Leben wie das Mittel dem Zwecke unter. — פתח אהל מועד: nicht wirklich im Eingange des Heiligtums, sondern bei geöffneter Türe desselben, zur Zeit, wenn die Tore des Heiligtums für die Darbringung seines שלמים-Opfers geöffnet sind, das ja nur bei geöffneter Tür des Heiligtums geopfert werden darf (Wajikra 3, 2 und Nasir 45 a).

וגלח הנזיר, “and he shall shave of the hair of his head; from what we have read earlier in verse 5, we knew that this “shaving” is performed by a razor. Seeing that Jews are forbidden to shave by razor, this hair now has to be burned, so that none of it can be used or enjoyed as the proceeds of a sin must not be enjoyed. If it were not burned, innocent people not aware of its origin might use it for their own benefit.

אשר תחת זבח השלמים [AND HE SHALL TAKE THE HAIR … AND PUT IT IN THE FIRE] WHICH IS UNDER THE SACRIFICE OF THE FEAST-OFFERINGS — i.e., under the pot in which he boils it (the שלמים); because the feast offerings of the Nazarite were boiled in the forecourt since the priest had to take “the shoulder” after it had been boiled (cf. vv. 19 and 20) and to wave it before the Lord (cf. Nazir 45b).

After the slaughter. As if it had said “the nazir shall shave” after the slaughter of the offering at the entrance to the Tent of Meeting. This refers to the peace-offering.

ונתן על האש, “and place it on the fire;” because it has been sanctified, as stated in verse 5 above. This is why it was fit for burning so as not to become an unwitting obstacle to people not knowing its origin.

The pot. Rashi is answering the question: “Put it in the fire” implies that he should place it directly to the fire, while afterwards it writes “which is under the peace-offering sacrifice” implying that it is under the flesh of the peace-offering. The flesh was cooked in a pot thus this would imply that one would also have to place the hair in the pot that was beneath the peace-offering. Therefore he explains that it was underneath the pot … meaning that the word “underneath” does not refer to under the flesh inside the pot, rather to the fire that was underneath the pot.

אשר תחת זבח השלמים, “which is under the peace offering.” Seeing that it is holy, it needs to be burned under the pot in which the meat of that offering is being boiled.

Were cooked in the courtyard. The peace-offerings of a nazir may be eaten anywhere, and are like unconsecrated meat. Nonetheless one must cook them in the courtyard because one must remove the foreleg, which is sacred, after it has been cooked and give it to the kohein. Because of this foreleg that is given to the kohein one must cook it in the courtyard.

That is that He commanded us to shave the nazarite's head and to bring his sacrifices at the culmination of his nazariteship. And the language of the [Sifra] (Sifra, Metzora, Chapter 2:6) is, "Three shave, and their shaving is a commandment: The nazarite; the metsora; and the Levites." However the shaving of the Levites was in the [Sinai] desert, and not for [all] generations, whereas the shaving of the metsora and the nazarite is practiced for [all] generations. And it is explained that there are two shavings for the nazarite, a shaving of impurity and a shaving of purity. And that is His saying, "on the day that his term as nazarite is completed" (Numbers 6:13). And it is inappropriate to count the two shaving as two commandments. For the shaving of impurity is one of the laws of the commandment of nazariteship. For his commandment is to grow his hair untrimmed, in purity - as that verse explained and taught about this. So if his nazariteship becomes impure, he shaves and brings a sacrifice; and then he returns to growing it untrimmed in holiness - as at the beginning - for the number of days that he obligated himself. It is like the metsora that also has two shavings; yet that is one commandment, as I will explain in its place (Sefer HaMitzvot, Positive Commandments 111). And I will also explain the reason for our counting the shaving of the nazarite and the sacrifice, as one commandment; and the shaving of the metsora and his sacrifice, as two commandments. And the regulations of this commandment - meaning the shaving of the nazarite - have also already been explained in their place, in Tractate Nazir. (See Parashat Nasso; Mishneh Torah, Nazariteship 8.)