## Nazir Daf 61b

###### Nazir 61b:1
[Nazir 61b:1](https://torahapp.org/share/book/Nazir/r/61b:1)

יָצָא גּוֹי שֶׁאֵין לוֹ טוּמְאָה. מְנָלַן דְּלֵית לְהוּ טוּמְאָה? דְּאָמַר קְרָא: ״וְאִישׁ אֲשֶׁר יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הָהִיא מִתּוֹךְ הַקָּהָל״, בְּמִי שֶׁיֵּשׁ לוֹ קָהָל, יָצָא זֶה שֶׁאֵין לוֹ קָהָל.

**William Davidson Edition - English:**
which **excludes a gentile, who has no** potential to become **ritually impure.** A gentile is not rendered impure even if he touches a corpse. An individual of this kind cannot become a nazirite. The Gemara asks: **From where do we** derive **that** gentiles **do not have** the ability to become **ritually impure?** It is **as the verse states** with regard to one who enters the Temple in a state of impurity: **“But the man who shall be impure and shall not purify himself, that soul shall be cut off from the midst of the assembly”** (Numbers 19:20). This indicates that the *halakhot* of ritual impurity apply only **to one who has** membership in the **assembly** of the Jewish people and **excludes this** gentile, **who has no** membership in the **assembly,** i.e., he is not part of the Jewish people.


###### Nazir 61b:2
[Nazir 61b:2](https://torahapp.org/share/book/Nazir/r/61b:2)

מִמַּאי? דִּלְמָא כָּרֵת הוּא דְּלָא מִיחַיַּיב, אֲבָל אִיטַּמּוֹיֵי מִיטַמּוּ? אָמַר קְרָא ״וְהִזָּה הַטָּהוֹר עַל הַטָּמֵא״, כֹּל שֶׁיֵּשׁ לוֹ טׇהֳרָה — יֵשׁ לוֹ טוּמְאָה, וְכֹל שֶׁאֵין לוֹ טׇהֳרָה — אֵין לוֹ טוּמְאָה.

**William Davidson Edition - English:**
The Gemara asks: **From where** is it derived that this verse teaches that ritual impurity does not apply to a gentile at all? **Perhaps** the verse **is** referring merely to **excision from the World-to-Come [*karet*],** i.e., it is teaching **that he is not liable** to receive *karet* for entering the Temple when impure, **but** that perhaps a gentile **does become impure.** The Gemara answers that **the** previous **verse states: “And the pure** person **shall sprinkle upon the impure”;** this indicates that **anyone who has** the possibility of attaining **ritual purity** by means of the waters of purification also **has** the potential for **ritual impurity, and anyone who does not have** the possibility of attaining **purity** by means of the waters of purification **does not have** the potential for **impurity** either.


###### Nazir 61b:3
[Nazir 61b:3](https://torahapp.org/share/book/Nazir/r/61b:3)

וְאֵימָא: טׇהֳרָה הוּא דְּלָא הָוְיָא לֵיהּ, טוּמְאָה הָוְיָא לֵיהּ! אָמַר קְרָא: ״וְאִישׁ אֲשֶׁר יִטְמָא וְלֹא יִתְחַטָּא״.

**William Davidson Edition - English:**
The Gemara asks: **But** one can **say** that **it is** only **purity** by means of the waters of purification **that he does not have,** but **he does have** the potential for **impurity.** The Gemara answers: It is for this reason that **the verse states: “But the man who shall be impure and shall not purify himself”** (Numbers 19:20), to teach that these two statuses are interdependent. One who cannot be purified by the waters of purification cannot become impure in the first place.


###### Nazir 61b:4
[Nazir 61b:4](https://torahapp.org/share/book/Nazir/r/61b:4)

רַב אַחָא בַּר יַעֲקֹב אָמַר: שָׁאנֵי הָכָא, דְּאָמַר קְרָא: ״וְהִתְנַחַלְתֶּם אֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם״.

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said** a different reason why a gentile cannot become a nazirite, despite the fact that the term “man” does include gentiles in the case of valuations. **Here,** with regard to naziriteship, it **is different, as** the verse prohibits a nazirite from becoming impure for his father and mother. This prohibition is not relevant for gentiles because **the verse states: “And you shall make them an inheritance for your children after you”** (Leviticus 25:46). This verse establishes a child as one to whom a person can bequeath his slaves, the subject of this verse.


###### Nazir 61b:5
[Nazir 61b:5](https://torahapp.org/share/book/Nazir/r/61b:5)

כֹּל שֶׁיֵּשׁ לוֹ נַחֲלָה — יֵשׁ לוֹ טוּמְאָה, וְכֹל שֶׁאֵין לוֹ נַחֲלָה — אֵין לוֹ טוּמְאָה. אִי הָכִי עֲבָדִים נָמֵי לָא!

**William Davidson Edition - English:**
Rav Aḥa bar Ya’akov explains: This verse teaches that **anyone who has inheritance,** i.e., he has the ability to bequeath his slaves to his children, also **has** the status of a father with regard to **impurity,** and the verse prohibiting a nazirite from becoming impure to bury his father can be addressing him. **But anyone who does not have inheritance does not have** the status of a father with regard to **impurity.** Since a gentile cannot bequeath slaves to his child (see *Gittin* 38a), the status of a father with regard to impurity also does not apply to him. Consequently, the verse prohibiting a nazirite from becoming impure to bury his father cannot be addressing him. The Gemara asks: **If so, slaves should also not** be included in the *halakhot* of ritual impurity or naziriteship, as they too cannot bequeath slaves to their children.


###### Nazir 61b:6
[Nazir 61b:6](https://torahapp.org/share/book/Nazir/r/61b:6)

אֶלָּא אָמַר רָבָא: בִּשְׁלָמָא גַּבֵּי עֲרָכִין, שֶׁנֶּאֱמַר: ״בְּנֵי יִשְׂרָאֵל״ — בְּנֵי יִשְׂרָאֵל מַעֲרִיכִין, וְאֵין הַגּוֹיִם מַעֲרִיכִין. יָכוֹל לֹא יְהוּ נֶעֱרָכִין, תַּלְמוּד לוֹמַר: ״אִישׁ״.

**William Davidson Edition - English:**
**Rather, Rava said** a different reason why a gentile cannot become a nazirite, even though he is included in the *halakhot* of valuations, and despite the fact that the term “man” appears in both passages. **Granted, with regard to valuations, as it is stated:** “Speak to **the children of Israel”** (Leviticus 27:2), one can derive that **the children of Israel can take a valuation vow but gentiles cannot take a valuation vow.** One **might** have thought that gentiles **cannot be valuated** either. Therefore, **the verse states: “Man”** (Leviticus 27:2), so as to include a gentile in only one aspect of the *halakhot* of valuations, i.e., that a gentile can be the subject of a valuation. This does not negate the derivation from “the children of Israel” that gentiles are generally excluded.


###### Nazir 61b:7
[Nazir 61b:7](https://torahapp.org/share/book/Nazir/r/61b:7)

הָכָא, בְּנֵי יִשְׂרָאֵל נוֹזְרִין וּמְבִיאִין קׇרְבָּן, וְאֵין הַגּוֹיִם נוֹזְרִין וּמְבִיאִין קׇרְבָּן. יָכוֹל אַף לֹא יְהוּ נְזִירִין כְּלָל — תַּלְמוּד לוֹמַר: ״אִישׁ״?

**William Davidson Edition - English:**
Rava continues his explanation: However, **here,** in the case of naziriteship, there is no possibility of interpreting the word “man” to include a gentile in only one aspect of the *halakhot* of naziriteship. Rava explains: If one would suggest the following derivation: From the phrase “the children of Israel” (Numbers 6:2) derive that **the children of Israel can** both **take a vow** of **naziriteship and bring** the nazirite **offering, but gentiles cannot** both **take a vow** of **naziriteship and bring** the nazirite **offering,** one **might** have thought that gentiles **cannot be nazirites at all;** therefore, **the verse states: “Man,”** which includes gentiles in one aspect of the *halakhot* of naziriteship, i.e., that they can become nazirites.


###### Nazir 61b:8
[Nazir 61b:8](https://torahapp.org/share/book/Nazir/r/61b:8)

אָמְרִי: אִי מִשּׁוּם קׇרְבָּן לָאו מֵהָכָא נָפְקָא לֵיהּ, אֶלָּא מֵהָתָם: ״לְעוֹלָה״ — פְּרָט לִנְזִירוּת, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי!

**William Davidson Edition - English:**
Rava continues his explanation: However, the Sages would **say** in response to this suggestion: **If** the phrase “the children of Israel” is written **due to** the need to exclude a gentile from bringing a nazirite **offering, one does not** need to **derive** this *halakha* **from here, and** this is because it is already derived **from there,** as a *baraita* teaches that the verse: “Any man from the house of Israel, or of the strangers in Israel, who sacrifices his offering, whether it be any of their vows, or any of their gift offerings, which are sacrificed to the Lord **as a burnt-offering”** (Leviticus 22:18), **excludes** a gentile from the offering of **naziriteship;** this is **the statement of Rabbi Yosei HaGelili.** Therefore, the phrase “the children of Israel” must exclude gentiles from the entire passage of naziriteship, and not just from bringing the offerings.


###### Nazir 61b:9
[Nazir 61b:9](https://torahapp.org/share/book/Nazir/r/61b:9)

אֵימָא: בְּנֵי יִשְׂרָאֵל נוֹזְרִין נְזִירוּת עוֹלָם, וְאֵין הַגּוֹיִם נוֹזְרִים נְזִירוּת עוֹלָם. יָכוֹל לֹא יְהוּ נְזִירִים — תַּלְמוּד לוֹמַר: ״אִישׁ״! אָמַר רַבִּי יוֹחָנָן: מִי כְּתִיב ״נְזִיר עוֹלָם״?

**William Davidson Edition - English:**
The Gemara asks: But it can still be argued that “the children of Israel” is excluding a gentile from only some aspects of naziriteship, as one can **say** that this phrase teaches that **the children of Israel can take a vow** of **permanent naziriteship, but gentiles cannot take a vow** of **permanent naziriteship,** and one **might** have thought that gentiles **cannot be nazirites** at all. **The verse** therefore **states: “Man,”** to teach that they can become nazirites. The Gemara answers: **Rabbi Yoḥanan said: Is it written: A permanent nazirite?** Since the verse does not specify a particular type of naziriteship, it excludes gentiles from all types.


###### Nazir 61b:10
[Nazir 61b:10](https://torahapp.org/share/book/Nazir/r/61b:10)

אֵימָא: בְּנֵי יִשְׂרָאֵל מַדִּירִין בְּנֵיהֶם בְּנָזִיר, וְאֵין הַגּוֹיִם מַדִּירִין בְּנֵיהֶם בְּנָזִיר. יָכוֹל לֹא יְהוּ נְזִירִים — תַּלְמוּד לוֹמַר: ״אִישׁ״! הָאָמַר רַבִּי יוֹחָנָן: הֲלָכָה הִיא בְּנָזִיר.

**William Davidson Edition - English:**
The Gemara offers another suggestion: But it can still be argued that “the children of Israel” is excluding a gentile from only some aspects of naziriteship, as one can **say** that this phrase teaches that **“the children of Israel” can vow** that **their** minor **sons be nazirites, but gentiles cannot vow** that **their** minor **sons be nazirites;** and one **might** have thought that gentiles **cannot be nazirites** at all. **The verse** therefore **states: “Man,”** to teach that they can become nazirites. The Gemara answers: **Didn’t Rabbi Yoḥanan say** that the fact that a father can take a vow that his minor son will be a nazirite **is a *halakha*** transmitted to Moses at Sinai **with regard to a nazirite?** Since this *halakha* is not stated in the Torah, it cannot be excluded by a verse.


###### Nazir 61b:11
[Nazir 61b:11](https://torahapp.org/share/book/Nazir/r/61b:11)

אֵימָא: בְּנֵי יִשְׂרָאֵל מְגַלְּחִין עַל נְזִירוּת אֲבִיהֶן, וְאֵין הַגּוֹיִם מְגַלְּחִין עַל נְזִירוּת אֲבִיהֶן.

**William Davidson Edition - English:**
The Gemara offers another suggestion: But it can still be argued that “the children of Israel” is excluding a gentile from only some aspects of naziriteship, as one can **say** that this phrase teaches that **“the children of Israel” can shave** and cut their hair **by** means of the offerings of **their fathers’ naziriteships, but gentiles cannot shave** and cut their hair **by** means of **their fathers’ naziriteships.** In other words, if the father of a nazirite, who was himself a nazirite, died after having separated his nazirite offerings, the son is able to bring those offerings at the close of his own naziriteship.