Prohibitions of Nazarite Vows and its Disruption

Sources

MISHNA: A nazirite shaves for having become impure from these following sources of ritual impurity: For having become impure with impurity imparted by a corpse; and for impurity imparted by an olive-bulk of a corpse; and for impurity imparted by an olive-bulk of fluid [netzel] from a corpse; and for impurity imparted by a full ladle [tarvad] of dust from a corpse; and for impurity imparted by the spine; and for impurity imparted by the skull…

Nazir 49b:2-4

§ Rav Ashi said to Rav Kahana: But consider that which is taught in a baraita. The verse “He shall not eat anything that is made of the grapevine” (Numbers 6:4) taught with regard to prohibitions of a nazirite that these substances combine with each other. If a nazirite ate only a small amount of each substance, which together amount to the measure that determines liability, he is liable. According to the opinion of Rabbi Akiva, now that one says that permitted substances combine with forbidden substances…

Nazir 37b:16-38a:5

Rather, Rav Pappa said: We are dealing with a case where one entered into a house in a chest, a box, or a cabinet, which are not susceptible to ritual impurity and which protect their contents from impurity when they can hold more than forty se’a, and another came and opened the cover of the vessel from over him. In that case contracting impurity and entering the enclosure occur simultaneously. Mar bar Rav Ashi said: It is referring to a case where one entered the house when someone there was dying…

Nazir 43a:4

There are three matters that are forbidden to a nazirite: a) ritual impurity [resulting from contact with a human corpse], b) shaving [his hair], and c) [partaking of] products of the vine. [This applies] both to the fruit or the waste products of the fruit. Alcoholic beverages made from dates, figs, or the like are permitted to a nazirite. The shaichar forbidden to [a nazirite] by the Torah is an alcoholic beverage made from a mixture of wine. What is meant by "products of the grape vine"? When a nazirite eats an olive-sized portion of the fruit [of the vine]: fresh grapes, raisins…

Mishneh Torah, Nazariteship 5-7

§ Concerning a nazirite who shaves his hair, Rav Ḥisda says: With regard to flogging, a nazirite who shaved his hair is flogged for shaving even one hair; with regard to invalidation, i.e., the ritual shaving of his hair at the end of his naziriteship, the shaving is invalidated if he failed to remove two hairs; and as for negating his naziriteship, shaving during his term negates it only if he shaved most of his head. And this applies only if he removed his hair with a razor.…

Nazir 40a:5-7

One who said: I am hereby a nazirite, without further specification, if he became ritually impure through contact with a corpse on the thirtieth day of his term of naziriteship, it negates the entire tally, and he must start his naziriteship afresh. Rabbi Eliezer says: It negates only seven days, which he must observe until his purification, after which he brings his offerings. If he said: I am hereby a nazirite for thirty days, and he became impure on the thirtieth day, everyone agrees that it negates the entire tally…

Nazir 16a:7-18b:6

MISHNA: A nazirite who was drinking wine all day is liable to receive only one set of lashes. If onlookers said to him: Do not drink, do not drink, forewarning him several times, and he drinks after each forewarning, he is liable to receive lashes for each and every drink. If the nazirite was rendering himself impure through exposure to corpses all day, he is liable to receive only one set of lashes. If they said to him: Do not render yourself impure, do not render yourself impure…

Makkot 21a:15

MISHNA: Rabbi Yishmael says: A nazirite may not shampoo his hair with earth because this causes the hair to fall out. GEMARA: A dilemma was raised before the Sages: What is the precise wording of the mishna? Do we learn: Because it removes hair, i.e., earth in general removes hair, or do we perhaps learn: Because of that which removes hair. In other words, although some types of earth do not remove hair, it is prohibited to use these as well, due to those types that do remove hair…

Nazir 42a:11-14

MISHNA: Three types of actions are prohibited for a nazirite: Contracting ritual impurity imparted by a corpse, and shaving his hair, and eating or drinking any substances that emerge from the vine. There is a greater stricture with regard to the prohibitions of impurity and shaving than that of substances that emerge from the vine, as impurity and shaving negate his naziriteship, i.e., he must add thirty days to his term of naziriteship or start it afresh…

Nazir 44a:4-44b:2

The Gemara returns to its discussion of Rabbi Abbahu’s statement with regard to the meaning of the word soaked in the verse: “He shall abstain from wine and strong drink; he shall drink no vinegar of wine, or vinegar of strong drink, nor shall he drink anything soaked in grapes,” and whether or not a permitted substance combines with a prohibited one. The Gemara asks: And does this word: Soaked, come to teach that mixtures are prohibited in this case? That verse is required to derive that which was taught in a baraita elsewhere: Soaked,…

Pesachim 44a:14-44b:5

Abaye said to him: From where do you derive that this verse: “Nor shall he drink anything soaked in grapes” (Numbers 6:3), comes to teach the principle that permitted food combines with forbidden food, as stated by Rabbi Yoḥanan (35b)? Perhaps instead it comes to establish the principle that the legal status of the flavor of a forbidden food is like that of its substance. This principle states that any food that absorbs the taste of a forbidden item assumes the status of this forbidden item itself…

Nazir 37a:3-5

MISHNA: Three types of actions are prohibited for a nazirite: The contraction of ritual impurity from a corpse, and the shaving of one’s hair, and eating or drinking any substances that emerge from the vine. The mishna adds: And all products that emerge from the vine combine with one another to the amount that renders a nazirite liable to receive lashes. And he is liable only if he eats an olive-bulk of the grapes. An initial version of the mishna says that a nazirite is liable to receive lashes only if he drinks a quarter-log of wine. Rabbi Akiva says: Even if he soaked his bread in wine and the two together contain enough to combine to the amount of an olive-bulk, he is liable. And furthermore, a nazirite is liable to receive lashes for consuming wine by itself, and for grapes by themselves, and for ḥartzannim by themselves, and for zaggim by themselves, as each of these is forbidden separately by the Torah. Rabbi Elazar ben Azarya says: He is liable only if he eats an olive-bulk that includes at least two ḥartzannim and one zag, in accordance with the verse “From ḥartzannim to zag” (Numbers 6:4), where the first term is in the plural and the second in the singular…

Nazir 34a:10-34b:12

The Gemara asks: This works out well according to the one who says that if one takes a vow of naziriteship while in a cemetery the naziriteship does not apply to him immediately. However, according to the one who said that the naziriteship applies to him immediately, is there a violation of the prohibition: You shall not delay? And furthermore, didn’t Mar bar Rav Ashi say that all agree that the naziriteship applies to him immediately and he need not repeat his vow of naziriteship when he leaves…

Nedarim 4a:2-3

These two amora’im have a similar dispute in the case of one who contracted leprosy during his naziriteship and became impure by coming into contact with corpse during the days of his leprosy. Although the days of his leprosy do not negate the previous days of his naziriteship, they are not counted as part of his naziriteship either. Rabbi Yoḥanan says: Contraction of impurity from a corpse negates the days of naziriteship observed before his leprosy, which means he must start counting afresh once he is purified of leprosy…

Nazir 14b:1-8

MISHNA: With regard to a nazirite who shaved for the conclusion of his naziriteship, and it later became known to him that during his naziriteship he was ritually impure from a corpse, if it was a known impurity, i.e., people were aware of the impurity when he became impure, he negates his entire naziriteship. And if it was ritual impurity imparted by a grave in the depths, one that was unknown at the time, he does not negate his naziriteship…

Nazir 63a:1-8

MISHNA: The previous mishna listed the sources of ritual impurity for which a nazirite must shave. This mishna adds: However, the nazirite does not shave for these: The hanging branches over a corpse, i.e., a tree overhanging a body that a nazirite passes, but it is uncertain which branches are over a corpse; and the projecting stones from fences when the place of the impurity is unknown; and a beit haperas, a place that contained a grave and was plowed…

Nazir 54a:8-54b:6

Rav Ashi raises another dilemma: If a nazirite, who is prohibited from contracting impurity imparted by a corpse, found himself alongside a grave, is tarrying there a necessary condition for him to incur lashes, or is tarrying not necessary, and he is liable immediately? Is it learned as a tradition that tarrying is necessary within the Temple, but not learned as a tradition that tarrying is necessary outside the Temple…

Shevuot 17a:4

The Gemara asks: What is wine that is consumed for a mitzva? Is it the wine of kiddush and havdala? He is already sworn and obligated about it from Mount Sinai, i.e., he is obligated by Torah law to keep the halakhot of naziriteship, and therefore it is obvious that he may not drink wine from kiddush or havdala, as drinking the wine is required by rabbinic law (Rambam). Rather, it is like that which Rava said: If one said: I hereby take an oath that I will drink wine, and he then said: I am hereby a nazirite…

Nazir 3b:13-4a:4

Furthermore, the Gemara raises an objection from a mishna (Pesaḥim 80b): As the Sages said that with regard to a nazirite and one who performs the rite of the Paschal offering, the frontplate effects acceptance for offerings sacrificed in a state of impurity of the blood, but the frontplate does not effect acceptance for offerings sacrificed in a state of impurity of the body of the individual bringing it. The Gemara continues: To what impurity is it referring? If we say that it is referring to impurity due to a…

Zevachim 23a:4-7

MISHNA: In a case of a Paschal lamb whose blood was sprinkled and subsequently it became known that the meat or blood was ritually impure, the frontplate of the High Priest appeases God for the ritual impurity after the fact, and the owners are exempt from observing the second Pesaḥ. If it became known later that the body of the individual who brought the Paschal lamb had become ritually impure, the frontplate does not appease God. The individual has not fulfilled his obligation to bring the Paschal lamb…

Pesachim 80b:4-5

Laws of Optional Restrictionsדיני הימנעות רצונית

Types of Oaths and their Specifications

Oaths of Speech and Vain Oaths

Laws of Release from an Oath

Laws of Oaths over Deposits

Laws of Oaths over Testimony

Laws of Oaths in Court

Severity of Oaths and Carefulness about It

Laws of Vows and their Release

Vowing about Eating and Benefit

Intention and Interpretation of Vows

Sheetsדפי מקורות

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