Talmud - Nazir 45b נזיר מ״ה ב׳

lest the young priests [pirḥei khehuna] present will become aroused by her when she uncovers her hair in their presence. One of the other Sages said to Rabbi Shimon Shezuri: According to your statement, the case of a sota will prove that this is not a concern, as it is written with regard to her: “And he shall set her before the Lord” (Numbers 5:16), and yet we are not concerned that perhaps the young priests will become aroused by her when her hair is uncovered.

Rabbi Shimon Shezuri said to them: There is a difference between a female nazirite and a sota. This one, the nazirite, paints her eyes blue [koḥelet] and applies blush [fokeset] to her face, and therefore there is a concern that young priests might be aroused by her appearance. By contrast, that one, the sota, does not apply blue eye shadow and does not apply blush. Since a sota is not beautified, but is made to appear wretched and looks disheveled, there is no concern that she might arouse the men.

MISHNA: After the nazirite shaved off his hair, he would take the hair of his consecrated head and throw it under the pot in which the peace-offering was cooked, where it would burn. And if the nazirite shaved in the rest of the country, i.e., outside the Temple, he would not throw the hair under the pot. In what case is this statement said? It is said with regard to the shaving of purity. However, with regard to the shaving of impurity, i.e., shaving that accompanied his guilt-offering and sin-offering of birds after his term of naziriteship was interrupted by impurity, he would not throw his hair under the pot in which his offerings were cooked, as the Torah stated this requirement only for a pure nazirite.

Rabbi Meir says: Everyone throws his hair under the pot, including a pure nazirite who shaved outside the Temple and an impure nazirite, except for an impure nazirite who shaved in the rest of the country. In that case alone he refrains from throwing his hair to be burned beneath his offering.

GEMARA: The mishna states that he would take the hair of his consecrated head. The Sages taught: And afterward, after cooking the peace-offering, he takes the gravy [rotev] in which the offering had been cooked, places it on the shaven hair of his consecrated head, and throws the hair under the pot of his peace-offering. And if he threw his hair under the pot of the sin-offering or the guilt-offering, he has fulfilled his obligation after the fact. The Gemara expresses surprise at this statement: Is there a guilt-offering brought by a pure nazirite? Only an impure nazirite brings a guilt-offering. Rava said that this is what the tanna said, i.e., meant: And if an impure nazirite threw his hair under the pot of the guilt-offering, he has fulfilled his obligation.

The Gemara asks: From where are these matters derived, that he must pour gravy from the offering over his hair? Rava said that as the verse states: “And he shall take the hair of his consecrated head and put it on the fire which is under the sacrifice of the peace-offering” (Numbers 6:18), this indicates that part of his sacrifice must be under the hair.

With regard to the statement of the baraita: And if he threw his hair under the pot of the sin-offering he has fulfilled his obligation, the Gemara asks: What is the reason for this? The Gemara answers that the verse states: “The sacrifice of the peace-offering,” when it could simply have stated: The peace-offering. This serves to include the sin-offering and the guilt-offering, which are also sacrifices. The Gemara asks: But you have already derived from this term “sacrifice” that he must pour part of the gravy of the peace-offering over his hair. The Gemara answers: If so, let the verse say explicitly: From the gravy of the peace-offering. Why does it state: “Sacrifice”? Learn from here that it serves to include the sin-offering and the guilt-offering.

The Gemara questions this statement from a different perspective: And one can say that this verse comes entirely to teach about the sin-offering and guilt-offering, and it does not refer to the gravy at all. The Gemara answers: If so, let it state: Peace-offering and a sacrifice; for what reason does it write: “The sacrifice of the peace-offering”? Conclude two conclusions from the verse.

§ The Sages taught (Tosefta 4:6): All nazirites would throw their hair under the pot, except for an impure nazirite who shaved in the rest of the country, because that one’s hair is buried. This is the statement of Rabbi Meir. Rabbi Yehuda says: Pure nazirites, whether they are here or there, inside or outside the Temple, would throw their hair under the pot; impure nazirites, whether here or there, would not throw it. And the Rabbis say: None would throw their hair under the pot, except for a pure nazirite in the Temple, because only in that case is the mitzva performed properly, as commanded by the Torah.

MISHNA: The nazirite would cook the peace-offering or overcook it, i.e., cook it thoroughly. The priest takes the cooked foreleg from the ram, and one unleavened loaf from the basket, and one unleavened wafer, and places them on the palms of the nazirite and waves them, as described in the Torah (Numbers 6:19–20). And afterward the nazirite is permitted to drink wine and to contract ritual impurity imparted by a corpse.

Traduction : The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz.

Nazir 45b examines whether a female nazirite's uncovered hair might tempt young priests, then details the Mishnah's rules on burning shaved hair beneath the offering.