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Nazir 60

(a) THE PROCESS BY WHICH A METZORA BECOMES TAHOR - On the day that a Metzora is healed from his Tzara'as, he takes two kosher birds (*Tziporei Metzora*), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur is removed from the living bird after it is sent off to the fields.
(b) The Metzora next shaves with a razor all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden (Mo'ed Katan 7b). An ordinary Metzora then counts seven days (Yemei Sefiro), and on the seventh day he once more shaves and immerses. He is then completely Tahor but is still a Mechusar Kaparah (see Background to Nedarim 35:9). (For a description of the Korbanos that an ordinary Metzora brings on the eighth day, see Background to Nazir 39:26c-e.)
(c) The Nazir of our Sugya, however, is only a Metzora b'Safek (and a Tamei Mes b'Safek). Because of the doubt, he cannot shave until the end of his period of Nezirus, lest he is shaving during the time that he is a Nazir Tahor. As such, he brings the Tziporei Metzora and first shaves after thirty days (or one year). The period of "Yemei Sefiro" lasts for another thirty days and he only shaves a second time after sixty days (or two years).

(a) If an ordinary Nazir becomes Tamei through contact with or being in the same room as a corpse, on the third and seventh days he must be sprinkled with water that has the ashes of the Parah Adumah in it to become Tahor. On the seventh day of his purification he shaves off the hair of his head. On the eighth day, he brings the sacrifices of a Nazir who becomes Tamei and begins counting anew the days of Nezirus that he accepted upon himself. The sacrifices he brings are two Torim (turtledoves) or two Benei Yonah (young common doves), one as a Chatas and one as an Olah. He must also bring a yearling sheep as an Asham. (These Korbanos and this shaving are in addition to the Korbanos and shaving that he, and every Nazir, brings upon the completion of his Nezirus.) (SEFER HA'CHINUCH #377)
(b) The Nazir of our Sugya, however, is only a Tamei Mes b'Safek (and a Metzora b'Safek). Because of the doubt, he cannot shave until the end of his period of Nezirus, lest he is shaving during the time that he is a Nazir Tahor. As such, he shaves and brings a *Chatas ha'Of* (that may be brought even when there is a doubt as to whether one is obligated to bring it or not -- Nazir 29a) after thirty days (or one year). According to some Rishonim (see TOSFOS 57a DH v'Sofrim, 59b DH Mi Shome'a), he also bring an Olas ha'Of. According to Rebbi Shimon, he brings an Asham (see below, entry #11); according to the Rabanan, he may not bring an Asham, but this does not prevent him from eating Kodshim.

(a) When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour), which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves of Matzah) and 10 Rekikin (flat Matzos). He then shaves off the hair of his head and burns it under the cauldron in which the Zero'a of the Shelamim is cooked (Bamidbar 6:18).
(b) The Nazir of our Sugya, however, is a Metzora b'Safek and Tamei Mes b'Safek. As such, he cannot bring all of the Korbanos of a Nazir Tahor until he is sure that he has taken care of his obligations as a Nazir Tamei and/or a Metzora (at the end of 120 days or four years). However, in order to shave for the *possibility* that he is a Nazir Tahor, he must bring a Korban (Nazir 46a), and as such he brings a sheep as the *Olas Behemah*, since he can stipulate that if he is not a Nazir Tahor, it will be a voluntary sacrifice.

4) [line 8] KORBAN TAHARAH - that is, all three Korbanos of the Korban Nazir Tahor (see previous entry, (a))

5) [line 9] MI'MAH NAFSHACH, SHAPIR KAMAISI - this is not a question, but rather an observation that all of the Korbanos that are prescribed above are needed, as the Gemara explains for the rest of this Amud

6) [line 11] CHATAS HA'OF SAFEK AZLA L'KEVURAH - a Chatas ha'Of that is brought because of a doubt is not eaten; it must be buried

7) [line 12] U'LEGALCHU (TOCH) [B'SOF] SHIV'AH IY EFSHAR - that is, to shave as a Metzora within the first thirty-day (or one-year) period is impossible
8) [line 16] V'TZIPORIN ABRA'EI KA MIS'ABDIN - and the service of the Tziporei Metzora is done outside of the Beis ha'Mikdash

9) [line 17] CHULIN BA'AZARAH
(a) According to some Tana'im, it is forbidden by an Isur Aseh to bring a non-sanctified ("Chulin") animal or food into the Azarah of the Beis ha'Mikdash. This is learned from the verse, "If the place chosen by HaSh-m is *far* [from where you are], ...you may slaughter and eat meat to your heart's content..." (Devarim 12:21), which implies that we may only slaughter Chulin *outside* of the Azarah of the Beis ha'Mikdash (Pesachim 22a). According to these Tana'im, if non-sanctified animals are slaughtered in the Mikdash, it is prohibited with a Lav to eat from them (Pesachim, ibid.). Other Tana'im maintain that the prohibition of offering Chulin in the Azarah (and eating from non-sanctified animals that were slaughtered in the Azarah) is not from the Torah but Rabbinic ("Chulin ba'Azarah *Lav* d'Oraisa").
(b) The Rishonim argue over the breadth of the prohibition of bringing Chulin into the Azarah, according to those Tana'im who prohibit it mid'Oraisa. According to many Rishonim, it is only prohibited mid'Oraisa to bring objects of Chulin into the Azarah if one performs with them acts which resemble those done for Korbanos, such as slaughtering them, waving them or placing them on the Mizbe'ach (TOSFOS to Pesachim 66b and other Rishonim). Others maintain that even if no such acts are performed, it is prohibited mid'Oraisa to bring foods of Chulin into the Azarah (RAMBAM Hilchos Shechitah 2:3; see Insights to Nedarim 9:2).

10) [line 20] ASHAM - the Korban Asham of a Nazir Tamei
11) [line 21] MAISEI U'MASNEI - he does brings it and stipulates that if it is not for his obligation as a Nazir Tamei, it should be a Korban Shelamim, since Rebbi Shimon rules that it is not prohibited to shorten the eating time of Kodshim. This Korban would be brought at the time of the first and third Tiglachas and eaten on that day and the following night.


12) [line 5] L'ACHAR SHEMONEH YAMIM - (lit. after eight days) *on* the eighth day (this also applies below on line 10. All the other words "l'Achar" in the Sugya are literal and mean "on the day after.")

13) [line 21] METZORA LIFNEI ZERIKAS DAMIM V'NAZIR L'ACHAR ZERIKAS DAMIM - an ordinary Metzora shaves on the seventh day, before he brings his Korbanos on the eighth day; an ordinary Nazir Tahor shaves after his Korbanos are brought

*14*) [line 23] V'TA'ALEH LO LI'YMEI TZARA'ATO V'TUM'ASO - that is, if a Nazir became Tamei Mes and counted seven days but was not able to do a Tiglachas Tum'ah before he became a Metzora (ARZEI HA'LEVANON 8:83)

15) [line 26] TAMEI L'ACHAR BI'AS MAYIM; METZORA LIFNEI BI'AS MAYIM - since the verse states, "v'Gilach Rosho b'Yom Tahoraso" (Bamidbar 6:9), an ordinary Nazir Tamei shaves after he immerses; an ordinary Metzora shaves before he immerses

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