Halakhah к Бамидбар 6:9

From the laws of the commandment is that which they, may their memory blessed, said (Nazir 49b) that there is a [type of] impurity of a dead body that if the nazirite is made impure by it, he shaves and it interrupts his earlier [tally of] days, and begins to count the days of his naziriteness afterwards [from the beginning]; and there is [another type of] impurity of a dead body for which he does not shave and it does not interrupt his earlier days. [And the latter is such,] even though it is an impurity [that makes impure for] seven [days] (characteristic of impurity generated by a dead body); because it is not said about it, "and if he becomes impure for a soul," but rather (Numbers 6:9), "And if a dead body dies upon him" - which implies [only] when he becomes impure with impurities which are from the essence of the dead body. And these are the impurities for which the nazirite must shave: for a stillborn embryo, even if its limbs have not become attached to its tendons; for a kazayit from a dead body; for a kazayit of the discarded (netsel); for the bones that make up the numerical majority of the bones, even if they do not constiture one quarter of a kav; for half a kav of bones, even if they do not constitute the majority of its structure or their numerical majority, so long as all of the bones are from one dead body and not from two dead bodies; for a backbone coming from a dead body; for the skull of one dead body; for the [detached] limb of a living person that has [enough] flesh to grow back on a living person; for half a log of blood from one dead body; and for a fist-full of rotted remains of a dead body. And what is netsel? It is flesh of a dead body that is dissolved and has become rotten liquid. And the rotten remains (rakav) of a dead person only render impure if he is buried naked in a marble coffin and he is all complete. If one limb was lacking from him or if he was buried with his cloak or in a coffin of boneware or metal, [his remains] are not [considered] rakav. And they only spoke about rakav regarding a dead body alone, which excludes someone killed, as behold, he is missing his blood. If they buried two dead bodies together or they cut his hair or his fingernails and buried them with him, or if a pregnant woman died and she was buried [with] the embryo in her innards and so [too,] if [someone] ground the dead body until it became rakav, their rakav does not render impure until [the body itself] rots on its own. And so [too,] if he became impure from a quarter [of a kav] of bones that come from the backbone or from the skull in their tent, behold it is a doubt whether he is impure.

And so [too,] from the matter of the commandment is that which they said (Nazir 44a), that one who causes a nazirite to become impure - if the nazirite was volitional - [the nazirite] is given lashes, and the one who rendered him impure transgresses on account of "in front of a blind man, etc." (Leviticus 19:14). But if the nazirite is indavertent, [even] if the one who makes him impure is volitional, neither one of them is lashed. And why is the one who makes him impure not lashed? Because it is stated (Numbers 6:9), "and he makes impure the head of his naziriteness" - meaning to say that the liability for lashes is only when he becomes impure with his consent. [These] and the rest of its details are in Tractate Nazir.

The commandment of shaving the nazirite and bringing his sacrifices: That the nazirite shave his hair and bring sacrifices when he completes his naziriteness, and so [too,] if he becomes impure; as it is stated (Numbers 6:13), "and on the day that his term as nazirite is completed, etc." and also (Numbers 6:9), "If a dead body dies upon him, etc." And they said in Sifra, Metzora, Chapter 2:6, "Three shave, and their shaving is a commandment - the nazirite, the leper (metsora), and the Levites." However the three are not equal in all of their [characteristics], as the shaving of the Levites was for its time in the wilderness and not practiced [by future] generations; but the shaving of the leper and the nazirite is a commandment that is practiced [by future] generations. And Rambam, may his memory be blessed, wrote (Sefer Ha Mitzvot LaRambam, Mitzvot Ase 93) that the two shavings of the nazirite - which are the shaving of impurity and the shaving of purification - are only fitting to be counted as one commandment; as the matter of the shaving of impurity is not a separate commandment at all, but rather one law of the laws of naziriteness. [That is] that the Scripture elucidated that if the nazirite becomes impure in the days of his being a nazirite, he must shave and bring a sacrifice and then he goes back to growing his locks in holiness for the days of naziriteness that he forbade to himself, like at the start. [It is] like the leper who also has two shavings and they are one commandment. And since it is not the essence of the commandment, but rather one law of its laws, it is not fitting to count it as a separate commandment - and as the Teacher, may his memory be blessed, elucidated in his Book of the Commandments in the Seventh Root. And in the Order of Zot Tehiyeh (Metsora), I have also written in the name of the Teacher, may his memory be blessed, the reason for our counting the shaving of the nazirite and his sacrifices as one commandment, and the shaving of the leper and his sacrifices as two commandments. And you will see it elucidated there, if you want to study [it].