Talmud for Nazir 7:3

בר קפרא אמר (במדבר ו׳:י״ב) יהיה תלתין ר' שמואל בר נחמן בשם רבי יהונתן כנגד כ"ט פעמים שכתוב בתורה בפרשת נזיר נדר נזיר להזיר והא תלתין אינון אמר ר' יוסי בי ר' בון אחד לחידושו יצא על דעתיה דבר קפרא אם גילח יום שלשים לא יצא על דעתיה דר' יוחנן אם גילח יום שלשים יצא ואית דבעי נישמעינה מן הכא (שם) גדל פרע שער ראשו כמה הוא גידול שיער פרע שלשים יום ואית דבעי נישמעינה מן הכא (דברים כ״א:י״ג) ובכתה את אביה ואת אמה ירח ימים מה ימים שנאמר להלן שלשים אף ימים שנאמר כאן ל' ואית דבעי מישמעינה מן הכא (במדבר ו) והימים הראשונים יפלו כי טמא נזרו ימים שהותרו שהתירן משה ובית דינו ואין פחות משלשים ואית דבעי מישמעינה מן הכא (שם) עד מלאת הימים וכמה הן ימים מלאין שלשים יום

Jerusalem Talmud Shevuot

If he went to immerse himself for a minor impurity and a severe impurity was additional, it does not count for him for the severe impurity³¹While it is possible to cleanse oneself from multiple impurities with one immersion (Babli Keritut8a, bottom), the immersion is effective only for those for which it is done. The only exception is a minor impurity if the immersion is for a severe one without thinking of the minor one.. In which respect? If he immersed himself and then entered the Sanctuary he is liable³²For a variable value sacrifice because of the desecration of the Sanctuary by the severe impurity.. Therefore not for a severe impurity and a severe impurity was additional³³For impurities of equal severity awareness of the impurity is indispensable.. Therefore not for a minor impurity and a minor impurity was additional³³For impurities of equal severity awareness of the impurity is indispensable.. If he went to immerse himself for severe impurity and tree limbs and wall extensions were additional³⁴Impurity of the dead is spread not only by contact but also by “tent”. A person being under the same roof with a corpse in general becomes severely impure. A roof does not have to be man made. A tree under which a corpse or parts of a corpse are lying forms a tent in this sense. The same holds for outcropping of rocks or stone walls or bushes that grow in crevasses of stone walls. It is assumed here that the person underwent the full ceremony of cleansing from the impurity of the dead while not being aware that he also had passed under such a tree or outcropping. Mishnah Nazir7:3. are these like severe impurity since Rebbi Joḥanan said that for heave all of them are [impure] from the Torah³⁵Nazir7:3, Note 158., or are they like minor impurity since the nazir does not shave because of them³⁶If a person walked under such a tree limb or wall extensions where a piece of a corpse of at least the size of an olive might be buried, he becomes possibly impure by the severe impurity of the dead but as long as this is only a possibility, not a certainty at the moment of his passing by, a nazir cannot shave his hair off because of this impurity.?

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Jerusalem Talmud Nazir

MISHNAH: Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves¹⁹⁰Explained in Mishnah 2., one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave¹⁹¹Explained in Mishnah 3. In Mishnah Parah 11:4 the formulation is: “For any impurity which requires immersion in water by biblical decree, one is guilty if entering the Sanctuary, but for any impurity which does not require immersion in water by biblical decree, one is not guilty if entering the Sanctuary.”, one is not guilty if entering the Sanctuary. Rebbi Meïr said, this should not be less than the impurity of a dead reptile¹⁹²Which requires immersion in water by biblical decree, Lev. 11:31, and a person is guilty if he enters the Sanctuary when impure, Lev. 5:2.! Rebbi Aqiba said, I argued before Rebbi Eliezer: If for a barley-grain sized bone, which does not cause impurity to a human in a tent¹⁹³Mishnah Ahilut 2:1., a nazir shaves if he touches or carries it¹⁹⁰Explained in Mishnah 2., should it not be logical that for a quartarius of blood, which causes impurity to a human in a tent¹⁹⁴Mishnah Ahilut 2:2. The nazir does not shave, Mishnah 3., a nazir should have to shave if he touches or carries it? He said to me, what is that, Aqiba? This is not a place for an argument de minore ad majus! When I came and expounded that before Rebbi Joshua, he said to me, you have a good argument, but that is what they said was practice¹⁹⁵“Practice” here means an old tradition, whose origin can no longer be ascertained and which cannot be overruled. The relationship of this kind of practice to the interpretation of biblical verses is not amenable to logical analysis..

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