Talmud Yerushalmi
Yerushalmi Nazir 6:10 ירושלמי נזיר ו׳:י׳
Part of: Chapter 6
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משנה: גִּילַּח עַל הַזֶּבַח וְנִמְצָא פָּסוּל תִּגְלַחְתּוֹ פְסוּלָה וּזְבָחָיו לֹא עָלוּ לוֹ. גִּילַּח עַל הַחַטָּאת שֶׁלֹּא לִשְׁמָהּ וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן תִּגְלַחְתּוֹ פְסוּלָה וְקָרְבְּנוֹתָיו לֹא עָלוּ לוֹ. גִּילַּח עַל הָעוֹלָה וְעַל הַשְּׁלָמִים שֶׁלֹּא לִשְׁמָן וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן תִּגְלַחְתּוֹ פְסוּלָה וּזְבָחָיו לֹא עָלוּ לוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר אוֹתוֹ הַזֶּבַח לֹא עָלָה לוֹ אֲבָל שְׁאָר הַזְּבָחִים עָלוּ לוֹ. וְאִם גִּילַּח עַל שְׁלָשְׁתָּן וְנִמְצָא אֶחָד מֵהֶן כָּשֵׁר תִּגְלַחְתּוֹ כְשֵׁירָה וְיָבִיא שְׁאָר הַזְּבָחִים.
MISHNAH: If he shaved for one of the sacrifices and it turned out to be invalid, his shaving is invalid240And he has to wait another 30 days to regrow his hair. and his sacrifices are not counted for him. If he shaved for the purification offering not in its name241A purification offering must be slaughtered explicitly for that purpose; Lev. 4:33. but brought the other sacrifices in their names, his shaving is invalid and his sacrifices are not counted for him242Elevation and well-being offerings are valid and can be brought to the altar. But since the nazir is required to bring all three sacrifices together, this Tanna holds that they cannot be counted as fulfilling his obligation.. If he shaved for the elevation or well-being offerings not in their names243These are valid sacrifices even if slaughtered for the wrong purpose “but are not counted for their owners to relieve them of their obligations” (Mishnah Zebaḥim 1:1). but then brought his sacrifices244The remaining two. in their names, his shaving is invalid and his sacrifices are not counted for him. Rebbi Simeon says, that sacrifice is not counted for him but the others are counted for him245Except for the purification offering not slaughtered for its purpose which is disqualified by biblical law.. But if he shaved for all three246Without specifying for which one he shaved; cf. Mishnah 9. and one of them is valid, his shaving is valid and he has to repeat the other sacrifices.
MISHNAH: If he shaved for one of the sacrifices and it turned out to be invalid, his shaving is invalid240And he has to wait another 30 days to regrow his hair. and his sacrifices are not counted for him. If he shaved for the purification offering not in its name241A purification offering must be slaughtered explicitly for that purpose; Lev. 4:33. but brought the other sacrifices in their names, his shaving is invalid and his sacrifices are not counted for him242Elevation and well-being offerings are valid and can be brought to the altar. But since the nazir is required to bring all three sacrifices together, this Tanna holds that they cannot be counted as fulfilling his obligation.. If he shaved for the elevation or well-being offerings not in their names243These are valid sacrifices even if slaughtered for the wrong purpose “but are not counted for their owners to relieve them of their obligations” (Mishnah Zebaḥim 1:1). but then brought his sacrifices244The remaining two. in their names, his shaving is invalid and his sacrifices are not counted for him. Rebbi Simeon says, that sacrifice is not counted for him but the others are counted for him245Except for the purification offering not slaughtered for its purpose which is disqualified by biblical law.. But if he shaved for all three246Without specifying for which one he shaved; cf. Mishnah 9. and one of them is valid, his shaving is valid and he has to repeat the other sacrifices.
הלכה: עָלַת לוֹ וּלְתִגְלַחְתּוֹ. אִין תֵימַר. לֹא עָלַת לוֹ וּלְתִגְלַחְתּוֹ. אֲפִילוּ זְבָחָייו לֹא עָלוּ לוֹ. רִבִּי יוֹחָנָן בָּעֵי. מָהוּ עַל שַׁלְמֵי חֲגִיגָה לְגַלֵּחַ כְּרִבִּי שִׁמְעוֹן. וְלֹא מַתְנִיתָא הִיא. רִבִּי שִׁמְעוֹן אוֹמֵר אוֹתוֹ הַזֶּבַח לֹא עָלָה לוֹ וּשְׁאָר כָּל הַזְּבָחִין עָלוּ לוֹ. וַאֲפִילוּ שְׁחָטָן לֹא כְשַׁלְמֵי נְדָבָה הֵן. הָדָא אָמְרָה. שֶׁהוּא מְגַלֵּחַ עַל שַׁלְמֵי נְדָבָה כְּרִבִּי שִׁמְעוֹן. רִבִּי יוֹסֵי בַּר אָבוּן אָמַר. רַב אָדָא בַּר אֲחָה וְרִבִּי יוֹחָנָן. רַב אָדָא בַּר אֲחָוָה צְרִיכָא לֵיהּ. וְרִבִּי יוֹחָנָן פְּשִׁיטָא לֵיהּ.
HALAKHAH: Is it counted for him and his shaving252If a nazir shaved for an improper sacrifice when afterwards he brought two proper sacrifices, R. Simeon said that the two proper sacrifices are counted for him. But if the shaving were improper, he would have to wait another 30 days and bring a new set of sacrifices, and there would be no way in which the earlier sacrifices could be counted for him. It is proved that for R. Simeon, shaving is valid as long as one sacrifice was valid.? If you would say that it is not counted for him and his shaving, then his sacrifices count for nothing. Rebbi Joḥanan asked: Following Rebbi Simeon, may he shave for his holiday well-being offerings253He shaves on a holiday and brings with him not only the three obligatory sacrifices of a nazir but additional sacrifices for the holiday.? Is that not the Mishnah? “Rebbi Simeon says, that sacrifice is not counted for him but the others are counted for him.” When he slaughtered them254The well-being or elevation offerings which are acceptable as gifts to the altar if slaughtered without indicating the kind of sacrifices they should be. are they not like voluntary well-being offerings255In rabbinic terminology, a sacrifice corresponds to a vow (נדר) if a person engages himself for a certain kind of sacrifice. Then if the animal chosen to satisfy the vow becomes unusable for any reason, the vower has to provide a replacement animal. A voluntary gift (נדבה) is an animal dedicated as sacrifice. If it becomes unusable for any reason, the owner does not have to provide a replacement. Well-being and elevation sacrifices slaughtered for the wrong purpose or no purpose fall under the category of voluntary gifts.? This means that he may shave for voluntary well-being offerings following Rebbi Simeon. Rebbi Yose bar Abun said256He corrects the tradition: the person who asks is R. Ada bar Aḥawa, not R. Joḥanan., Rav Ada bar Aḥawa and Rebbi Joḥanan. For Rav Ada bar Aḥawa it is problematic257But in the Babli, 46b, he is quoted as proving the statement attributed here to R. Joḥanan., but for Rebbi Joḥanan it is obvious.
HALAKHAH: Is it counted for him and his shaving252If a nazir shaved for an improper sacrifice when afterwards he brought two proper sacrifices, R. Simeon said that the two proper sacrifices are counted for him. But if the shaving were improper, he would have to wait another 30 days and bring a new set of sacrifices, and there would be no way in which the earlier sacrifices could be counted for him. It is proved that for R. Simeon, shaving is valid as long as one sacrifice was valid.? If you would say that it is not counted for him and his shaving, then his sacrifices count for nothing. Rebbi Joḥanan asked: Following Rebbi Simeon, may he shave for his holiday well-being offerings253He shaves on a holiday and brings with him not only the three obligatory sacrifices of a nazir but additional sacrifices for the holiday.? Is that not the Mishnah? “Rebbi Simeon says, that sacrifice is not counted for him but the others are counted for him.” When he slaughtered them254The well-being or elevation offerings which are acceptable as gifts to the altar if slaughtered without indicating the kind of sacrifices they should be. are they not like voluntary well-being offerings255In rabbinic terminology, a sacrifice corresponds to a vow (נדר) if a person engages himself for a certain kind of sacrifice. Then if the animal chosen to satisfy the vow becomes unusable for any reason, the vower has to provide a replacement animal. A voluntary gift (נדבה) is an animal dedicated as sacrifice. If it becomes unusable for any reason, the owner does not have to provide a replacement. Well-being and elevation sacrifices slaughtered for the wrong purpose or no purpose fall under the category of voluntary gifts.? This means that he may shave for voluntary well-being offerings following Rebbi Simeon. Rebbi Yose bar Abun said256He corrects the tradition: the person who asks is R. Ada bar Aḥawa, not R. Joḥanan., Rav Ada bar Aḥawa and Rebbi Joḥanan. For Rav Ada bar Aḥawa it is problematic257But in the Babli, 46b, he is quoted as proving the statement attributed here to R. Joḥanan., but for Rebbi Joḥanan it is obvious.