Talmud for Nazir 8:1

¹⁴⁷This paragraph is a reformulation of one in Nazir 8:1 (Notes 56–63) but, as the quotes in the paragraph show clearly, the source is Nazir, in contrast to the next paragraph which in Nazir is a copy from Pesaḥim. A nazir who became impure by a doubt relating to a private domain¹⁴⁸The general principle is that a doubt about impurity arising in a private domain is treated as certain impurity, in the public domain as certain purity. The rule becomes void if the character of the place itself is doubtful. (on Oassover) [not related to the Pesaḥ.¹⁴⁹The scribe wrote “on Pesaḥ” and the corrector inserted “not”. Both words should be deleted.] The great Rebbi Hoshaia said, the nazir shaves. Rebbi Joḥanan said, the nazir does not shave¹⁵⁰The essence of a vow of nazir is that the person must let his hair grow, abstain from all products of the vine, and avoid any impurity of the dead. If he should become impure in this impurity, he has to shave, bring required sacrifices, and start his nezirut all over again., since we have stated there¹⁵¹Mishnah Nazir 7:4. In Mishnah 7:2 it is explained that the Nazir shaves only if the cause of the impurity is a verified part of a corpse; the cases of doubt enumerated in Mishnah 7:3 are excluded. The liability for entering the Sanctuary in impurity is for a sacrifice if inadvertent or for extirpation if intentional.: “For any impurity caused by a corpse for which the nazir shaves, [one is liable] if entering the Sanctuary, but any impurity caused by a corpse for which the nazir does not shave, [one is not liable] if entering the Sanctuary.” What kind of doubt? Rebbi Joḥanan said, the start of the Chapter¹⁵²Mishnah Nazir 8:1: A person saw that one of two nezirim became impure but he cannot identify whom he saw. Then there certainly is impurity but it is not known to whom it refers.. The great Rebbi Hoshaia said, the one here¹⁵³One of the cases of Mishnah Nazir 7:3, where t is not known whether actually impurity was created.. A person who became impure by a doubt relating to a private domain for the Pesaḥ. Rebbi Hoshaia said, he should be pushed to the Second Pesaḥ. Rebbi Joḥanan said, one sends him on a far journey¹⁵⁴For him also the person has to bring the Second Pesaḥ, but he holds that like any other sacrifice it may be brought for a certain, rather than a possible, obligation.. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the broken field¹⁵⁵A field which contained a grave ploughed under. Not only is the suspected place of the grave impure by biblical standards but the entire field is rabbinically impure since the plough might have caught a bone and transported it to another part of the field., one sends him on a far journey. The community who became impure by a doubt relating to a private domain on Passover. Rebbi Joḥanan said, they should present it in their doubt¹⁵⁶If the majority of the public is certainly impure, all Pesaḥim are made in impurity. If the majority is in doubt whether they are impure, the pure minority brings their offerings in purity and the possibly impure majority theirs in possible impurity.. Does the great Rebbi Hoshaia say, it should be made in impurity? Rebbi Hoshaia (said) [also agrees] that it should be presented in their doubt; what Rebbi Hoshaia said referred only to restrictions.