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1) WHEN PURIFICATION IS COMPLETE

(a) Question: But the gate of Niknor is in the Levite camp (and a Tamei Nazir can go there even before purification)!

1. (Beraisa): One Tamei from contact with a corpse is allowed into the Levite camp - even a corpse itself may be brought there!

i. "Moshe took the bones of Yosef with him" - in his camp, the Levite camp.

(b) Answer (Abaye): Rather, a Zav that is a Tevul Yom (after immersion until nightfall) is not as a Zav; nevertheless, since he lacks atonement (has not brought his sacrifices), he may not enter (Tosfos' text; Rashi's text is as follows.)
(c) Answer (on behalf of Rav Noson's colleagues): A Zav that is a Tevul Yom is as a Zav; the reason a Tamei Nazir that is a Tevul Yom cannot enter the Levite camp is because he lacks atonement.
(d) Question: If he enters the Levite camp, why does the Torah call it the tent of meeting?
(e) Answer: To teach, just as one lacking atonement may not approach the tent of meeting, he may not enter the Levite camp.
(f) Question: How do we know that one lacking atonement may not approach the tent of meeting?
(g) Answer (Beraisa): "He will be Tamei" - to include a Tevul Yom; "His Tum'ah is still in him" - to include one lacking atonement.

(a) (Mishnah): Upon finishing Nezirus in Taharah, the Nazir brings 3 animals - a sin-offering, a burnt-offering, and a Shelamim;

1. R. Yehudah says, he slaughters the Shelamim and shaves; R. Elazar says, he shaves after the sin-offering, for the sin-offering is always offered first;

i. If he shaved after any of the sacrifices was slaughtered, he fulfilled the Mitzvah.

(b) R. Shimon ben Gamliel says, if he brought 3 animals and did not specify, the one fit for the sin-offering (the female lamb) is offered as the sin-offering, the male lamb will be the burnt-offering, the ram will be the Shelamim.
(c) (Gemara - Beraisa): "(The Nazir) will shave at the opening of the tent of meeting" - this means, after the Shelamim, by which it says, "He will slaughter it at the opening of the tent of meeting".

1. Suggestion: Perhaps the Torah means, he should shave at the opening of the tent of meeting!
2. Rejection #1: That would be a disgrace!
3. {Our (and Rashi's) text - R. Oshiya: We need not rely on our own reasoning - the Torah says "Do not walk up steps to my altar (because one's posture is not so modest when going up stairs)" - all the more so, the Torah forbids disgrace!}
4. {Tosfos' text - Question: That is not sufficient reason to alter the simple meaning of the verse!
5. Answer: The Torah says "Do not walk up steps to my altar" - all the more so, the Torah forbids disgrace!}
6. Rejection #2 (R. Yitzchak): We know that the simple meaning cannot be true without this!

i. It says, "He will take his hair and put it on the fire - (under the Shelamim)" - he must shave in a place where he can take the hair and immediately put it under the fire.
ii. If he would shave at the opening of the tent of meeting, he would then have to bring it to where he is cooking the Shelamim!

(d) (Aba Chanan): The Nazir will shave at the opening of the tent of meeting - when the tent of meeting is closed, he may not shave;
(e) (R. Shimon Shezuri): A (male) Nazir will shave at the opening of the tent of meeting, but not a (female) Nezirah, lest this arouse young Kohanim.

(f) Question: By a Sotah it says "He will stand her in front of Hash-m", and we are not concerned about arousing young Kohanim!
(g) Answer: A Nezirah pretties herself; a Sotah does not.

(a) (Mishnah): He takes the shaven hair and casts it under the pot; if he shaves outside the Mikdash, he does not cast it under the pot;

1. This applies when a Tahor Nazir shaves; when a Tamei Nazir shaves, he does not cast the hair under the pot;
2. R. Meir says, all cast the hair under the pot except for a Tamei Nazir that shaved outside the Mikdash.

(b) (Gemara - Beraisa): After taking his hair, he takes gravy (of the sacrifice) and pours it on the hair and casts it under the pot in which the Shelamim is being cooked;

1. If he cast it under the sin-offering or guilt-offering, he fulfilled the Mitzvah.

(c) Question: Does a Tahor Nazir really bring a guilt-offering!
(d) Answer (Rava): If a Tamei Nazir casts the hair under the guilt-offering, he fulfilled the Mitzvah.
(e) Question: How do we know that he casts the hair with the gravy?
(f) Answer (Rava): "That is under the Zevach (animal sacrifice) of the Shelamim" - some of the Zevach should be underneath.
(g) Question: If he casts it under the sin-offering or guilt-offering, why has he fulfilled the Mitzvah?
(h) Answer: "Zevach" - to include the sin-offering or guilt-offering.
(i) Objection: But we already expounded "Zevach" to teach about the gravy!
(j) Answer: If it only came to teach that law, it should say 'gravy of the Shelamim'; by saying "Zevach", the Torah says that the Mitzvah is fulfilled with the sin-offering or guilt-offering.
(k) Question: Perhaps it only comes for this latter law!
(l) Answer: If so, the Torah would say 'Shelamim and Zevach'; by saying "Zevach of the Shelamim", it teaches both laws.
(m) (Beraisa - R. Meir): All cast the hair under the pot except for a Tamei Nazir that shaved outside the Mikdash, because his hair must be buried;

1. R. Yehudah says, a Tahor Nazir casts his hair, no matter where he shaved; a Tamei Nazir never casts his hair;
2. Chachamim say, only a Tahor Nazir that shaved in the Mikdash casts his hair, for this is as the Mitzvah should be done.

(n) (Mishnah): He cooks or overcooks the Shelamim; the Kohen takes the cooked foreleg of the ram, a Matzah loaf from the basket and a wafer and puts them on the hand of the Nazir and waves them; afterwards, the Nazir may drink wine and become Tamei;