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5 [1] There are three matters that are forbidden to a nazirite: a) ritual impurity [resulting from contact with a human corpse], b) shaving [his hair], and c) [partaking of] products of the vine. [This applies] both to the fruit or the waste products of the fruit. Alcoholic beverages made from dates, figs, or the like are permitted to a nazirite. The *shaichar* forbidden to [a nazirite] by the Torah is an alcoholic beverage made from a mixture of wine. [2] What is meant by "products of the grape vine"? When a nazirite eats an olive-sized portion of the fruit [of the vine]: fresh grapes, raisins, or unripened grapes, or he eats an olive-sized portion of the waste products of the fruit which are the peels or the seeds, he is liable for lashes. Similarly, if he drank a *revi'it* of wine or ate an olive-sized portion of coagulated wine - this is considered as fruit - or drank a *revi'it* of vinegar - which is the waste products of the fruit - he is liable for lashes. Grape leaves, the tender shoots of the branches of the vine, grape sap, and grape buds are permitted to a nazirite, for they are neither fruit, nor the waste products of fruit, but rather are considered as parts of the tree. [3] All forbidden grape [products] can be combined together [to produce the minimum measure for which one is liable for lashes].
What is implied? One who mixed together fresh grapes with raisins, or with unripened grapes, pits, and peels, and ate an olive-sized portion of the mixture is liable for lashes. Similarly, if he ate them one after the other until he ate an olive-sized portion of the entire group, he is liable for lashes. Similarly, he is liable for lashes if he drank a *revi'it* of a mixture of wine and vinegar. [4] A permitted substance is not included together with a forbidden substance [to produce the minimum measure] for which a nazirite [is liable for lashes].
What is implied? Wine was mixed together with honey [producing a mixture] in which the flavor of wine [could be tasted in] its entirety and [a nazirite] drank the mixture. Raisins were pressed together with dried figs [producing a mixture] in which the flavor of raisins [could be tasted in] its entirety and [a nazirite] ate the mixture. He is not liable for lashes unless there will be an olive-sized portion of grape products in a portion of the mixture the size of three eggs, and he will eat a portion the size of three eggs, as is the law with regard to other prohibitions that are forbidden universally, as we explained in *Hilchot Ma'achalot Assurot*. [5] Similarly, if a person soaked his bread in wine and there was a *revi'it* of wine within *k'dei [achilat] p'ras* of the bread and he ate a *p'ras* [of the bread], he will have consumed a *revi'it* of wine. [Hence,] he is worthy of lashes. Concerning this and similar situations, the Torah [Numbers 6:3] states: "Anything that has been steeped in grape [wine] shall you not partake." This forbids an entity in which wine has been mixed and its flavor is the flavor of wine. [This applies] provided it has both the flavor and substance [of the wine] as is the case with regard to other prohibited foods. [6] If wine or the like were mixed together with honey and the flavor of wine cannot be detected, it is permitted for a nazirite [to partake of the mixture]. [The nazirite prohibitions] should not be considered more severe than [those against] fat and blood. [7] If the mixture had the flavor of wine, but there is not a *revi'it* of wine within *k'dei [achilat] p'ras*, [the mixture] is prohibited according to Rabbinic decree, as we explained in *Hilchot Ma'achalot Assurot*. If [a nazirite] partakes of it, he is given stripes for rebellious conduct. [8] When a nazirite eats an olive-sized portion of grapes, an olive-sized portion of [grape] seeds, an olive-sized portion of [grape] peels, and an olive-sized portion of raisins, and drinks an olive-sized portion of wine - even if he squeezed a cluster of grapes and drank [their juice] - he receives five sets of lashes. For each [of the substances is forbidden] by a different prohibition. And he receives a sixth set of lashes for the violation of [the prohibition]: "He shall not desecrate his word" that applies to all vows.
Similarly, if he ate an olive-sized portion of peels or an olive-sized portion of grapes, he receives two sets of lashes, one for the peels or one for the grapes, and he is given [an additional set of] lashes because of [the prohibition]: "He shall not desecrate his word." This law also applies to a nazirite who shaves [his hair] or becomes impure. He receives two sets of lashes: one because of the violation of the particular prohibition and one, because of the prohibition that applies to all vows: "He shall not desecrate his word." [9] When a nazirite drank a *revi'it* of wine and a *revi'it* of vinegar, he receives only one set of lashes. He is not liable for the wine and for the vinegar independently. [The rationale is that] the Torah does not say: "Do not drink wine" and "Do not drink vinegar." Instead, [it states, Numbers 6:3]: "[He shall abstain from wine or alcoholic beverages.] He shall not drink vinegar of wine or vinegar of alcoholic beverages," i.e., he should not drink wine or a beverage into which wine was mixed - [that is the meaning of the term,] "alcoholic beverages" [in the verse] - even if they have become vinegar. Since [the Torah] repeated only the term vinegar which is one term, he does not receive lashes for them both independently. [10] When a nazirite is drinking wine for the entire day, even though he is liable in God's eyes for every *revi'it*, he receives only [two sets of] lashes, one for drinking wine and one for "desecrat[ing] his word," as we explained. If he was given a warning for every *revi'it*, i.e., he was told: "Do not drink," "Do not drink," and he, [nevertheless,] did drink, he is liable for each [*revi'it*].
According to Rabbinic decree, it is forbidden for a nazirite to abide amidst a gathering of people drinking wine. [Instead,] he should separate himself far from them, because they present a hurdle for him. Our Sages said: "Do not come close [even to] the area around the vineyard." [11] When a nazirite cuts off one hair, whether using a razor or a scissor, he is liable for lashes, provided he cuts it from its roots as a razor would. Similarly, if he pulls out [a hair] by hand, he is liable for lashes. Both [the nazirite] whose hair is cut and the person who cuts his hair [are liable], as [indicated by Numbers 6:5]: "A razor will not pass over his head." If he left enough of [the hair] so that it could be bent over for its tip to touch its root, he does not receive lashes, because [cutting in this manner] is not [equivalent to shaving it] with a razor. [12] If a person applied a potion that removed hair to his head and in this way, removed his hair, he is not liable for lashes. He is, however, nullifying the observance of a positive commandment, as [Numbers 6:5] states: "He shall let the mane of the hair of his head grow." [13] When a nazirite shaves his entire head, he is liable for only one set of lashes for the shaving. If he was given a warning concerning each hair, i.e., he was told: "Do not shave," "Do not shave," and he shaved, he is liable for lashes for every hair. [14] When a nazirite is scrubbing his hair with his hands and scraping [his scalp] with his nails, he need not worry [about removing hairs accidentally], because his intent is not to remove hair and it is possible that he will not remove any. He should not, however, comb his hair with a comb or scrape his head with earth, for [these activities] will certainly remove hair. If he does so, he is not liable for lashes. [15] When a nazirite becomes impure through contact with a human corpse in a manner that would require him to remain impure for seven days, he is liable for lashes. [This applies] with regard to ritual impurity for which he is required to shave, as will be explained, and for ritual impurity for which he is not required to shave. [16] [When a nazirite] becomes impure through contact with a human corpse many times, even though in God's eyes, he is liable for lashes for each time, the court holds him liable for only one set of lashes. If he was given a warning concerning each time, and he, nevertheless, became impure, he is liable for lashes for every time he [became impure]. [17] When does the above apply? When he became impure and then returned and touched, carried, or stood over [the corpse]. If, however, he was touching a corpse and while the corpse was still in his hand, he touched another corpse, he is liable only once even though he was warned for each time he touched it, for his [state of purity] has already been desecrated. [18] When a nazirite enters a home and remains there until a person dies or he enters a shelter in which a corpse is located while he is in a closed container, chest, or closet and a colleague came and opened the top of the chest with his consent, he is liable for two sets of lashes: one, due to [the violation of] the prohibition [Numbers 6:6]: "He shall not approach a human corpse" and one, due to [the violation of] the prohibition [*ibid.*:7]: "He shall not become impure," for his impurity and his entry come about at the same time. If, however, he enters [such a shelter] in an ordinary manner, his becoming ritually impure precedes his entry. For from the time that his nose or his toes enter, he becomes ritually impure and he does not become liable for entering [the shelter] until his entire [body] enters. [19] When [a nazirite] enters a shelter where a corpse is located or a cemetery unintentionally and after he discovers this fact, he received a warning, but did not jump up and leave, but instead remained there, he is liable for lashes.[This applies] provided he remains there for the time it takes to prostrate oneself like a ritually impure person who enters the Temple. [20] [The following rules apply when one] causes a nazirite to contract ritual impurity. If the nazirite acted intentionally, the nazirite is liable for lashes and the person who caused him to contract impurity violates the prohibition against placing a stumbling block in front of the blind. If the nazirite was not aware of the transgression and the person who caused him to contract impurity acted intentionally, neither of them are liable for lashes.
Why is the person who caused the nazirite to contract impurity not liable for lashes? Since [Numbers 6:9] states: "He defiles his Nazirite head," a person is only liable if he willfully causes his own self to incur impurity. [21] When a nazirite who is in a state of ritual purity makes himself ritually impure, he is also liable for lashes for [the violation of the prohibition, Deuteronomy 23:22]: "Do not delay in paying it." For he delayed the fulfillment of his nazirite vow in purity and performed a deed. Similarly, if he took a nazirite vow while in a cemetery, he is also liable for lashes for [the violation of the prohibition]: "Do not delay in paying it."
From this we learn, that a nazirite who made himself impure receives four sets of lashes:
a) because of the prohibition: "He shall not become impure,"
b) because of the prohibition: "He shall not desecrate his word,"
c) because of the prohibition: "Do not delay in paying it," and because of the prohibition: "He shall not approach..." if he entered and incurred ritual impurity at the same time, as we explained.
Version: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007
Source: https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI
License: CC-BY-NC