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Nazir, 13


QUESTION: The Mishnah states that when a person says, "I will become a Nazir when I have a son, and I am a Nazir [now]," he begins observing his own Nezirus (the second Nezirus that he accepted in his statement) right away, and if his son is born after 20 days, he stops counting his own Nezirus and counts 30 days for his son's Nezirus (the first Nezirus that he accepted in his statement), and afterwards he counts another ten days to complete his own Nezirus.

The Rishonim ask how could it suffice to count the last ten days for his own Nezirus? If he shaved after observing his son's Nezirus, then he only has a ten-day hair-growth on his head, and thus instead of observing ten days, he should have to observe thirty full days of Nezirus in order to grow his hair long again!


(a) TOSFOS explains that at the conclusion of the Nezirus for his son, he simply does not shave or bring the Korbanos of his Nezirus. Instead, he shaves ten days later after he finishes his own Nezirus, and at that time he brings both sets of Korbanos -- for his son's Nezirus and for his own Nezirus. Even though he is required to put all of his hair in the fire underneath the pot in which his Korban Shelamim is cooking, and here there are *two* Korbanos Shelamim, he could put both Korbanos in a single pot and then put the hair underneath that pot.

We might ask, though, is there no problem in a Nazir delaying the shaving and the Korbanos of his Nezirus (in this case, of the Nezirus for his son)? What about the Isur of Bal Te'acher, that a person is not supposed to delay bringing his Korbanos? The answer is that this is not a problem. The Gemara in Rosh Hashanah (6a) says that the Lav of Bal Te'acher only applies when a person delays bringing his Korban past three Regalim, and the Isur Aseh of delaying a Korban applies only when he delays it past the nearest Regel. But if he delays for just a few days, before the next Regel arrives, there is nothing wrong.

(b) The ROSH suggests that perhaps the Nazir *does* shave after he finishes his son's Nezirus. When the Mishnah says that he only finishes ten more days for his own Nezirus, it means that he counts ten days of his Nezirus and then another twenty days of "Gidul Se'ar," of growing his hair; these days are not considered part of his actual Nezirus. A Halachic difference between days of "Gidul Se'ar" and days of Nezirus would be if he becomes Tamei during the days of "Gidul Se'ar," it will not annul the days of Nezirus that he already counted, since only becoming Tamei during days of *Nezirus* annuls the days that he observed, like Rav says (14b). (Shmuel argues and says that Tum'ah annuls the days of his Nezirus even during the days of "Gidul Se'ar." The Rosh suggests other practical differences that apply even according to Shmuel.)

Why does the Rosh insist that the Nazir shaves his hair at the conclusion of his son's Nezirus? If, by shaving his hair, he will have to observe another twenty days of hair growing, then why does he not just delay his Korbanos until his own Nezirus is over (in ten more days), like Tosfos explains?

It seems that the Rosh learns that if he does not shave after his son's Nezirus, he cannot return to count his own Nezirus. There must be an *act* of shaving and bringing Korbanos that denotes the conclusion of one Nezirus, separating his son's Nezirus from his own. Hence, if he would delay his haircut for another ten days, he would still need to observe another thirty days for his own Nezirus after cutting his hair for his son's Nezirus.

Perhaps a source for this view of the Rosh can be found in the Mishnah earlier (8a). The Mishnah states that if a person accepts upon himself to become a Nazir as many times "as there are heads on his head," he becomes a Nazir forever, constantly renewing his Nezirus, and he shaves every thirty days. The ROSH there questions whether the Nazir must shave every thirty days, or whether he may delay shaving until the festival (and bring only one set of Korbanos then), since he does not transgress Bal Te'acher until the festival passes. The Rosh there concludes that it seems most logical that he must actually end each Nezirus after thirty days and bring Korbanos for each Nezirus. Since the person accepted upon himself to observe an unlimited number of Nezirus periods, he has to fit in as many Nezirus periods in his life as he can. Otherwise, he is pushing off the fulfillment of his vow. This seems to be the intention of the Mishnah that writes that "he shaves every thirty days," rather than saying that he shaves every festival. If, however, a second Nezirus could start before he shaves for the first Nezirus, then why should it be necessary for him to shave and bring Korbanos to the Beis ha'Mikdash every thirty days? He should wait until the festival, and every thirty days the Nezirus will automatically re-start (even though he did not bring Korbanos), and on the festival he could bring many sets of Korbanos for every thirty days that passed. Why does the Mishnah write that he shaves every thirty days, instead of saying that he starts a new Nezirus every thirty days, or that he brings, at the time of the festival, a set of Korbanos for every thirty days of Nezirus that he observed? This implies that shaving is necessary in order to end one Nezirus and begin the next one. This is why the Rosh writes that he must shave immediately after observing his son's Nezirus before observing his own Nezirus.

A more obvious source for the Rosh's view might be the opinion of the Chachamim (18b) who say that a Nazir Tamei may not begin his Nezirus Taharah until after he brings his Korbanos for the Tum'ah. Even though Rebbi Eliezer argues and says that he starts the Nezirus Taharah before bringing the Korbanos for his Tum'ah, the Halachah follows the view of the Chachamim.

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