וְכֹֽה־תַעֲשֶׂ֤ה לָהֶם֙ לְטַֽהֲרָ֔ם הַזֵּ֥ה עֲלֵיהֶ֖ם מֵ֣י חַטָּ֑את וְהֶעֱבִ֤ירוּ תַ֙עַר֙ עַל־כָּל־בְּשָׂרָ֔ם וְכִבְּס֥וּ בִגְדֵיהֶ֖ם וְהִטֶּהָֽרוּ׃
At ganito ang gagawin mo sa kanila upang linisin sila: wisikan mo sila ng tubig ng paglilinis, at padaanin nila ang labaha sa buong katawan nila, at labhan nila ang kanilang mga kasuotan, at linisin nila ang kanilang sarili.
Jerusalem Talmud Nazir
HALAKHAH: “An unspecified nezirut is thirty days,” etc. 133The text of the first two paragraphs of this Halakhah is in rather bad shape. It is written: “A shaving knife shall not pass over his head134Num. 6:5.;” therefore, if it did pass, he is guilty135He is guilty if it passed: even if the nazir is passive. (In the Babli, 44a, and Sifry Num. 25, the sentence is interpreted to make the shaver equally guilty with the shaved.). “His head’s hair grows wildly;” how much means growing hair? 30 days136Chapter 1, Notes 99,100.. {That refers to an impure nazir. A pure nazir? “He has to shave his head on the day be becomes pure.” Why does the verse say: “On the seventh day he shall shave all his hair”? That shows that he shaves a second time.}137The text in braces is corrupt as it stands. The proposals for emendations create a new text; it seems better to try to understand the text as it is.
The verses quoted up to this point do not mention an impure nazir; it is possible to read with the classical commentaries: “That refers to a pure nazir. An impure nazir? ‘He has to shave his head on the day be becomes pure’ (Num. 6:9).” This presupposes that a pure nazir who shaves has to start anew; why does an impure nazir, who anyhow has to start anew for a minimum of 30 days, add to his period of nezirut if he tears out a hair?
The following quote, Lev. 14:9, and its accompanying text have nothing to do with the nazir but refer to the convalescent sufferer from skin disease. He has to shave a second time, 7 days after the shaving ordered in v. 8. “He shaves,”138Num. 6:9 (the impure nazir), 6:18 (the pure nazir). all, not in part139This is a non sequitur. In all other sources, the rule for the nazir is determined in comparison with the recovered sufferer from skin disease (Note 137) and the Levites when inducted into the service of the Tabernacle (Num. 8:7). In both cases, the verse emphasizes the necessity to shave all hair, meaning that no two hairs can be left standing [Babli 32a; Mishnah Nega‘im 14:4; Sifra Meṣora‘ Pereq 2(6)].. From here that if he left two hairs, he [did] nothing. “A shaving knife shall not pass over his head.134Num. 6:5.” Not only a shaving knife, from where to treat a cropper and scissors like a shaving knife? The verse says, “shall not pass over his head.” That means not only a shaving knife; all methods of removal are understood. From here that he starts again only for a [shaving knife]140Part of the last sentence is missing here but can be recovered from the Babli, 39b, and Sifry Num. 25, where a text parallel to that extending the prohibition from a shaving knife to anything that shaves is attributed to R. Joshia; but R. Jonathan states that “the verse speaks of a shaving knife. Therefore, if he tore out, cropped, or went to the barber, he cannot be whipped.”
Since the wording of R. Joshia’s text in the Yerushalmi differs from the Babli/Sifry text, for R. Jonathan’s opinion only the meaning, but not the text, can be recovered..
The verses quoted up to this point do not mention an impure nazir; it is possible to read with the classical commentaries: “That refers to a pure nazir. An impure nazir? ‘He has to shave his head on the day be becomes pure’ (Num. 6:9).” This presupposes that a pure nazir who shaves has to start anew; why does an impure nazir, who anyhow has to start anew for a minimum of 30 days, add to his period of nezirut if he tears out a hair?
The following quote, Lev. 14:9, and its accompanying text have nothing to do with the nazir but refer to the convalescent sufferer from skin disease. He has to shave a second time, 7 days after the shaving ordered in v. 8. “He shaves,”138Num. 6:9 (the impure nazir), 6:18 (the pure nazir). all, not in part139This is a non sequitur. In all other sources, the rule for the nazir is determined in comparison with the recovered sufferer from skin disease (Note 137) and the Levites when inducted into the service of the Tabernacle (Num. 8:7). In both cases, the verse emphasizes the necessity to shave all hair, meaning that no two hairs can be left standing [Babli 32a; Mishnah Nega‘im 14:4; Sifra Meṣora‘ Pereq 2(6)].. From here that if he left two hairs, he [did] nothing. “A shaving knife shall not pass over his head.134Num. 6:5.” Not only a shaving knife, from where to treat a cropper and scissors like a shaving knife? The verse says, “shall not pass over his head.” That means not only a shaving knife; all methods of removal are understood. From here that he starts again only for a [shaving knife]140Part of the last sentence is missing here but can be recovered from the Babli, 39b, and Sifry Num. 25, where a text parallel to that extending the prohibition from a shaving knife to anything that shaves is attributed to R. Joshia; but R. Jonathan states that “the verse speaks of a shaving knife. Therefore, if he tore out, cropped, or went to the barber, he cannot be whipped.”
Since the wording of R. Joshia’s text in the Yerushalmi differs from the Babli/Sifry text, for R. Jonathan’s opinion only the meaning, but not the text, can be recovered..