## Bartenura on Mishnah Nazir Chapter 8

###### Bartenura on Mishnah Nazir 8:1:1
[Bartenura on Mishnah Nazir 8:1:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nazir/r/8:1:1)

**שְׁנֵי נְזִירִים שֶׁאָמַר לָהֶם אֶחָד כוּ'.** וְהֵם שׁוֹתְקִים, דְּאִם הֵם מַכְחִישִׁין אֵינוֹ נֶאֱמָן, דְּעֵד אֶחָד בְּמָקוֹם שֶׁמַּכְחִישִׁין אוֹתוֹ אֵינוֹ נֶאֱמָן. וּמַתְנִיתִין אָיְרֵי כְּגוֹן שֶׁזֶּה הָעֵד לֹא הָיָה עִמָּהֶם, אֶלָּא אָמַר רָאִיתִי מֵרָחוֹק טֻמְאָה שֶׁנִּזְרְקָה בֵינֵיכֶם, שֶׁאִם הָיָה הָעֵד אֶצְלָם בִּמְקוֹמָם הַוְיָא לָהּ סְפֵק טֻמְאָה בִּרְשׁוּת הָרַבִּים, וּסְפֵק טֻמְאָה בִּרְשׁוּת הָרַבִּים סְפֵקוֹ טָהוֹר, דְּכָל סְפֵק טֻמְאָה מִסּוֹטָה יָלְפִינַן לַהּ דִּכְתִיב בָּהּ (במדבר ה) וְנִסְתְּרָה וְהִיא נִטְמָאָה, וְאֵינָן אֶלָּא הִיא וְהַבּוֹעֵל, וּסְפֵקָהּ טָמֵא. וְכָל זְמַן שֶׁהֵם יוֹתֵר מִשְּׁנַיִם, אֲפִלּוּ בְתוֹךְ הַבַּיִת סְפֵקוֹ טָהוֹר, דְּהַוְיָא לָהּ כִּסְפֵק טֻמְאָה בִּרְשׁוּת הָרַבִּים, לְכָךְ צָרִיךְ לוֹמַר שֶׁלֹּא הָיָה הָעֵד בִּשְׁעַת סְפֵק טֻמְאָה אֶצְלָם בִּמְקוֹמָם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שני נזירים שאמר להם אחד כו' – and they are silent for if they contradict, he is not believed, for one witness in a place where they contradict him is not believed, and our Mishnah speaks as for example that this person, the witness was not with them. But rather, he said, “I saw from afar defilement that was cast between them, that if the witness was with them in their place, it would be a case of uncertainty concerning ritual impurity in the public domain. And uncertain ritual purity in the public domain, in its uncertain state is [spiritually] pure, for uncertainty concerning ritual impurity we derive from the Sotah (i.e., the woman who is suspected of infidelity by her husband), as it is written regarding her (Numbers 5:13): “and she keeps secret the fact that she has defiled herself [without being forced, and there was no witness against her], and they were not other than her, and the person who engaged in sexual relations with her, and her uncertain state is seen as defiled. But whenever that they are more than two [people], even within the house, her uncertain state is seen as pure, and this is like uncertainty regarding ritual impurity in the public domain. Therefore, one must say that the witness was not with them in their place at the time of the uncertainty regarding ritual impurity.


###### Bartenura on Mishnah Nazir 8:1:2
[Bartenura on Mishnah Nazir 8:1:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nazir/r/8:1:2)

**וְסוֹפְרִים שְׁלֹשִׁים יוֹם.** וּכְגוֹן שֶׁשְּׁנֵיהֶם נָדְרוּ נְזִירוּת בְּיַחַד וְנָדְרוּ סְתָם נְזִירוּת. וְהוּא הַדִּין אִם נָדְרוּ שְׁנֵיהֶם בְּיַחַד וּפֵרְשׁוּ נְזִירוּתָם לִזְמַן קָצוּב, שֶׁלְּאַחַר שֶׁהֵבִיאוּ קָרְבַּן טֻמְאָה וְקָרְבַּן טָהֳרָה חוֹזְרִים וּמוֹנִים הַזְּמַן הַקָּצוּב לִנְזִירוּתָם, וּמַפְרִישִׁים קָרְבַּן טָהֳרָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וסופרים ל' יום – as for example when both made the vow of Naziriteship together and they took a vow of an undefined period of Naziriteship (i.e., thirty days). And the same law applies if both of them had taken a vow together and delineated their period of Naziriteship for a limited period, for after they had brought the sacrifice for defilement and the sacrifice of purity, they return and count the limited time period for their Naziriteship, and they set aside the sacrifice of spiritual purity.


###### Bartenura on Mishnah Nazir 8:1:3
[Bartenura on Mishnah Nazir 8:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nazir/r/8:1:3)

**וְקָרְבַּן טֻמְאָה סָפֵק.** חַטַּאת הָעוֹף הַבָּא עַל הַטֻּמְאָה סָפֵק, וְאֵינָהּ נֶאֱכֶלֶת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וקרבן טומאה ספק – the sin-offering of fowl that comes for uncertain defilement and is not eaten.


###### Bartenura on Mishnah Nazir 8:1:4
[Bartenura on Mishnah Nazir 8:1:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nazir/r/8:1:4)

**אֶלָּא מֵבִיא חַטַּאת עוֹף.** לִסְפֵק טֻמְאוֹת נְזִירוּת. וְאָשָׁם אֵינוֹ מֵבִיא, כְּרַבָּנָן דְּאָמְרֵי לְעֵיל הֵבִיא חַטָּאתוֹ וְלֹא הֵבִיא אֲשָׁמוֹ מוֹנֶה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אלא מביא חטאת עוף – for an uncertain defilement of Naziriteship. And he doesn’t bring the guilt-offering according to the Rabbis who state above that he brought his sin offering and did not bring his guilt-offering, he counts [his period of Naziriteship].


###### Bartenura on Mishnah Nazir 8:1:5
[Bartenura on Mishnah Nazir 8:1:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nazir/r/8:1:5)

**נִמְצָא זֶה מֵבִיא קָרְבְּנוֹתָיו לַחֲצָאִים.** אִם נָזִיר טָהוֹר הוּא. דְּעוֹלָה רִאשׁוֹנָה הָיְתָה חוֹבָה, וְעַתָּה הוּא מַקְרִיב חַטָּאת וּשְׁלָמִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נמצא זה מביא קרבנותיו לחצאים – if he is a pure Nazirite, for the first burnt-offering was obligatory and now, he is offering the sin – offering and the peace-offering.


###### Bartenura on Mishnah Nazir 8:1:6
[Bartenura on Mishnah Nazir 8:1:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nazir/r/8:1:6)

**אֲבָל הוֹדוּ חֲכָמִים לְבֶן זוֹמָא.** וְלֹא חָשְׁשׁוּ עַל שֶׁמַּקְרִיב קָרְבְּנוֹתָיו לַחֲצָאִים. וַהֲלָכָה כְּבֶן זוֹמָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אבל הודו חכמים לבן זומא – and they did not take into consideration on one who brings his sacrifices in bits and pieces, and the Halakha is according to Ben Zoma.


###### Bartenura on Mishnah Nazir 8:2:1
[Bartenura on Mishnah Nazir 8:2:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nazir/r/8:2:1)

**נָזִיר שֶׁהָיָה טָמֵא בְסָפֵק וּמֻחְלָט בְּסָפֵק.** סָפֵק אִם נִטְמָא בְמֵת וְסָפֵק אִם הוּא מְצֹרָע מֻחְלָט:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נזיר שהוא טמא בספק ומוחלט בספק – uncertain if he had been defiled by contact with the dead and uncertain if he was a declared leper.


###### Bartenura on Mishnah Nazir 8:2:2
[Bartenura on Mishnah Nazir 8:2:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nazir/r/8:2:2)

**אוֹכֵל בַּקָּדָשִׁים אַחַר שִׁשִּׁים יוֹם.** אֲבָל קֹדֶם לָכֵן לֹא, דִּסְפֵק מְצֹרָע הוּא וְעַד שֶׁיָּבִיא כַפָּרָתוֹ אָסוּר לֶאֱכֹל בַּקָּדָשִׁים. אֲבָל מִשּׁוּם סְפֵק נָזִיר טָמֵא לֹא מִתְּסַר לֶאֱכֹל בַּקָּדָשִׁים, דְּלֹא מִקְרֵי מְחֻסָּר כַּפָּרָה שֶׁאָסוּר לֶאֱכֹל בַּקָּדָשִׁים אֶלָּא מִי שֶׁטֻּמְאָה יוֹצְאָה עָלָיו מִגּוּפוֹ. כֵּיצַד, נָזַר שְׁלֹשִׁים יוֹם, וּבַיּוֹם הָרִאשׁוֹן אֵרַע לוֹ סְפֵק טֻמְאַת מֵת וּסְפֵק צָרַעַת, מַזֶּה וְשׁוֹנֶה וְטוֹבֵל וְנִטְהַר מִטֻּמְאַת מֵת כְּאִלּוּ בָא לְגַלֵּחַ כְּדִין נָזִיר טָמֵא אוֹ כְּדִין מְצֹרָע שֶׁנִּתְרַפֵּא, וְאֵינוֹ יָכוֹל לְגַלֵּחַ עַד שְׁלֹשִׁים יוֹם מִיּוֹם שֶׁנָּזַר, שֶׁמָּא נָזִיר טָהוֹר הוּא וְאָסוּר לְגַלֵּחַ עַד מְלֹאת יְמֵי נִזְרוֹ וְעַד שֶׁיָּבִיא קָרְבְּנוֹתָיו, וּלְאַחַר שְׁלֹשִׁים יוֹם מְגַלֵּחַ, סְפֵק תִּגְלַחַת מְצֹרָע סְפֵק תִּגְלַחַת טֻמְאָה שֶׁל נָזִיר וּסְפֵק תִּגְלַחַת טָהֳרָה. וּמֵבִיא שְׁתֵּי צִפֳּרִים כְּדִין תִּגְלַחַת חִלּוּטוֹ שֶׁל מְצֹרָע, וְחַטַּאת הָעוֹף הַבָּאָה עַל הַסָּפֵק מִשּׁוּם סְפֵק נָזִיר טָמֵא, וְעוֹלַת בְּהֵמָה מִשּׁוּם סְפֵק נָזִיר טָהוֹר. וְאַף עַל פִּי שֶׁאֵינוֹ מֵבִיא שְׁאָר קָרְבָּנוֹת שֶׁל תִּגְלַחַת טָהֳרָה, הָא אָמְרִינַן אִם גִּלַּח עַל אַחַת מִשְּׁלָשְׁתָּן יָצָא. וּמַתְנֶה עָלֶיהָ שֶׁאִם אֵינוֹ נָזִיר טָהוֹר שֶׁתְּהֵא עוֹלַת נְדָבָה. וְדִין מְצֹרָע מֻחְלָט שֶׁצָּרִיךְ שְׁנֵי תִּגְלָחוֹת, אַחַת לְאַחַר גְּמַר חִלּוּטוֹ כְּשֶׁנִּרְפָּא מִצָּרַעְתּוֹ, וְאַחַת לְאַחַר יְמֵי סָפְרוֹ לְאַחַר שֶׁסָּפַר שִׁבְעָה מִן הַתִּגְלַחַת הָרִאשׁוֹנָה, כְּדִכְתִיב (ויקרא יד) וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ, וְזֶה שֶׁהוּא סְפֵק נָזִיר אֵינוֹ יָכוֹל לְגַלֵּחַ, הִלְכָּךְ צָרִיךְ לְהַמְתִּין שְׁלֹשִׁים יוֹם שֶׁל סְפֵק נְזִירוּת טָהֳרָה וּמְגַלֵּחַ תִּגְלַחַת שֶׁל סְפֵק יְמֵי סָפְרוֹ שֶׁל מְצֹרָע וּסְפֵק נְזִירוּת טָהֳרָה, וּמֵבִיא עוֹלַת בְּהֵמָה שֶׁל סְפֵק נְזִירוּת כְּדֵי לְגַלֵּחַ עַל הַקָּרְבָּנוֹת וּמַתְנֶה עָלֶיהָ. וּלְמָחֳרָת יוֹם תִּגְלַחְתּוֹ מֵבִיא קָרְבַּן מְצֹרָע כְּדֵי לְהַתִּירוֹ בַּקָּדָשִׁים, וּמֵבִיא חַטַּאת עוֹף, שֶׁחַטַּאת בְּהֵמָה אֵינָהּ בָּאָה עַל הַסָּפֵק, וְאֵינוֹ מֵבִיא אָשָׁם, שֶׁהָאָשָׁם אֵינוֹ מְעַכֵּב מִלֶּאֱכֹל בַּקָּדָשִׁים. וְנִמְצָא שֶׁלְּאַחַר שִׁשִּׁים יוֹם אוֹכֵל בַּקָּדָשִׁים, שֶׁאָז מֵבִיא כַּפָּרָתוֹ עַל סָפֵק חִלּוּטוֹ. וַעֲדַיִן הוּא אָסוּר לִשְׁתּוֹת יַיִן וְלִטַּמֵּא לְמֵתִים, דְּשֶׁמָּא מֻחְלָט הָיָה, וְתִגְלַחַת מְצֹרָע אֵינוֹ עוֹלֶה לֹא לְתִגְלַחַת נָזִיר טָהוֹר וְלֹא לְתִגְלַחַת נָזִיר טָמֵא, וְטָעוּן עוֹד שְׁתֵּי תִגְלָחוֹת, אֶחָד לְנָזִיר טָמֵא וְאַחַת לְנָזִיר טָהוֹר, וְאִם מְצֹרָע מֻחְלָט הָיָה, כָּל מַה שֶּׁמָּנָה לִימֵי נְזִירָתוֹ אֵין עוֹלִין לוֹ, שֶׁיְּמֵי חִלּוּטוֹ וִימֵי סָפְרוֹ אֵין עוֹלִין לוֹ, וְצָרִיךְ לִמְנוֹת עוֹד שְׁלֹשִׁים יוֹם, וּלְאַחַר שְׁלֹשִׁים יוֹם מְגַלֵּחַ סְפֵק נָזִיר טָמֵא סְפֵק נָזִיר טָהוֹר, וּמֵבִיא חַטַּאת הָעוֹף בִּסְפֵק נָזִיר טָמֵא, וְעוֹלַת בְּהֵמָה בִּסְפֵק נָזִיר טָהוֹר כְּדֵי לְגַלֵּחַ עַל הַקָּרְבָּן, וּמַתְנֶה עָלֶיהָ. וַעֲדַיִן אָסוּר לִשְׁתּוֹת יַיִן וְלִטַּמֵּא לְמֵתִים, דְּשֶׁמָּא מְצֹרָע מֻחְלָט הָיָה, וּלְפִיכָךְ הַשְּׁתֵּי תִּגְלָחוֹת הָרִאשׁוֹנוֹת לֹא עָלוּ לוֹ לְשֵׁם נְזִירוּת, לֹא שֶׁל טֻמְאָה וְלֹא שֶׁל טָהֳרָה, וְשֶׁמָּא נָזִיר טָמֵא הָיָה וְתִגְלַחַת הַשְּׁלִישִׁית תִּגְלַחַת שֶׁל טֻמְאָה הִיא, לְפִיכָךְ צָרִיךְ לִמְנוֹת עוֹד שְׁלֹשִׁים יוֹם שֶׁל נְזִירוּת טָהֳרָה, וּמֵבִיא קָרְבַּן נָזִיר טָהוֹר, וּמַתְנֶה, וְאַחַר כָּךְ מֻתָּר לִשְׁתּוֹת יַיִן וּלְהִטָּמֵא לְמֵתִים. וְכֵן אִם נָדַר נְזִירוּת שָׁנָה וְאֵרַע לוֹ בְּרֹאשׁ שְׁנָתוֹ סְפֵק טֻמְאַת מֵת וּסְפֵק צָרַעַת, מוֹנֶה שָׁנָה וּמְגַלֵּחַ תִּגְלַחַת שֶׁל סְפֵק טֻמְאָה וּסְפֵק טָהֳרָה וּסְפֵק צָרַעַת, וּמוֹנֶה שָׁנָה שְׁנִיָּה וּמְגַלֵּחַ וּמֵבִיא כַפָּרָתוֹ וְאוֹכֵל בַּקָּדָשִׁים, וּמוֹנֶה עוֹד שְׁתֵּי שָׁנִים קֹדֶם שֶׁיִּשְׁתֶּה יַיִן וְיִטַּמָּא לְמֵתִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אוכל בקדשים אחר ששים יום – but not before then, for someone who is uncertain leper, he or a witness that brings his atonement is forbidden to eat Holy Things but because of being an uncertain impure Nazirite, he is not forbidden from eating Holy Things, for he is not called someone lacking atonement who is forbidden to eat Holy Things other than a person whose defilement comes out upon him from his body. How so? He took the Nazirite [vow] for thirty days, and on the first day, there occurred to him an uncertain defilement through contact with the dead and uncertain leprosy He sprinkles and repeats it and immerses and is purified from his defilement from contact with the dead, as if he came to shave/cut his hair according to the law of an impure Nazirite, or according to the law of a leper who became healed. But, he is not able to shave/cut his hair until the thirty days from the day that he took the vow of Nazirite, lest he is a pure Nazirite, and he is forbidden to shave until the fulfillment of the days of his Naziriteship and until he brings his sacrifices, and after thirty days, he shaves the uncertain shaving of leper. Uncertain shaving of defilement of a Nazirite and uncertainty shaving of someone pure, and he brings two birds according to the law of the shaving for a declared leper. And the sin offering of a fowl that comes on the uncertainty, because of the uncertainty of his being a defiled Nazirite, and the burnt offering of an animal because of his uncertain status as a pure Nazirite, and even though he doesn’t bring the rest of the sacrifices of someone who is a pure person who has shaved, we state that if he shaved on one of the three sacrifices, he has fulfilled his religious duty. And he makes a condition upon it that if he is not a pure Nazirite, that the burnt offering will be a free-will donation, and the law of a declared leper that requires two shavings – one after the completion of his declaration when he became healed from his leprosy. And one after the days of his counting, after he counted seven days from the first shaving, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all of his hair – [of head, beard and eyebrows].”But the one who is an uncertain Nazirite is not able to shave. Therefore, he must wait thirty days of uncertain pure Naziriteship and then he takes a shave of uncertainty for the days of his counting of the leper and the uncertainty of a pure Naziriteship. And he brings a burnt offering of cattle of uncertain Naziriteship in order to shave on the sacrifices and make a condition upon it. And on the day after his shaving, he brings the sacrifice of the leper to permit Holy Things to him. And he brings the sin offering of fowl for the sin-offering of cattle does not come on that which is uncertain. And he doesn’t bring the guilt offering. For the guilt offering does not prevent him from eating Holy Things, and it is found that after sixty [days], he eats Holy Things, for then he brings his atonement of the uncertainty of being declared, but he is still forbidden to drink wine and to defile himself through contact with the dead for perhaps he was a declared leper. But the shaving for a leper does not count for him, neither for the shaving of a pure Nazirite, nor for the shaving of an impure Nazirite, and he still needs two shavings: one for the impure Nazirite and one for the pure Nazirite. And if he was a declared leper, all what he counted for the days of his Naziriteship do not count for him. For the days of his declared [leprosy] and the days of his counting do not count for him. And he needs to count another thirty days and after thirty days, he shaves from being an uncertain impure Nazirite and an uncertain pure Nazirite. And he brings the sin-offering of fowl on being an uncertain impure Nazirite and the burnt offering of cattle for being an uncertain pure Nazirite, in order that he can shave on the sacrifice and makes a condition upon it. But he is still prohibited to drink wine or to defile himself through contact with the dead. For perhaps he was a declared leper and therefore, the first two shavings did not count for him for the sake of his Naziriteship, not for defilement nor for purity, for perhaps he was an impure Nazirite. And the third shaving is the shaving of defilement. Therefore, he is required to count another thirty days of pure Naziriteship, and he brings the sacrifice of a pure Nazirite and makes the condition, and afterwards is permitted to drink wine and to become defiled through contact with the dead. And similarly, if he took a vow of Naziriteship for a year, and something happened to him at the beginning of his year of uncertain defilement through contact with the dead, and uncertain leprosy, he counts a full year and shaves the shaving of uncertain defilement and uncertain purity and uncertain leprosy, ad counts a second year and shaves and brings his atonement and eats Holy Things [if he is a Kohen] and counts another two years prior to his drinking wine and defiling himself through contact with the dead.