What interpretation does the first Tanna2 put on [the verse] 'neither shall a man put on a woman's garment'? — He requires it for the following that has been taught: Why does Scripture say, A woman shall not wear that which pertaineth unto a man [etc.]?3 If merely [to teach] that a man should not put on a woman's garment, nor a woman a man s garment, behold it says [of this action] this is an abomination4 and there is no abomination here!5 It must therefore mean that a man should not put on a woman's garment and mix with women, nor a woman a man's garment and mix with men. R. Eliezer b. Jacob says: How do we know that a woman should not go to war bearing arms? Scripture says, 'A woman shall not wear that which pertaineth unto a man.' [The words] 'Neither shall a man put on a woman's garment,' [signify] that a man is not to use cosmetics as women do.
R. Nahman said that a nazirite is permitted [to remove the hair of his armpits],6 but this is not the accepted ruling.
The Rabbis said to R. Simeon b. Abba: We have seen that R. Johanan has no [hair in his armpits].7 [R. Simeon] said to them: It has fallen out because of his old age.
A certain man was sentenced to scourging before R. Ammi, and when his armpits became bared,8 he noticed that they were not shaven. R. Ammi said to them: Let him go free. This man must be a member of the [learned] fraternity.9
Rab asked R. Hiyya whether [it was permitted] to shave10 [the armpits]. He replied: It is forbidden. [Rab] then asked: But it grows?11 He replied: Son of great ancestors,12 there is a limit. If it continues to grow [beyond this] it falls out.
Rab asked R. Hiyya whether [it was permitted] to scratch [the armpits to remove the hair]. He replied: It is forbidden. [To the further question] whether he might [scratch] through his garment,13 he replied that it was permitted. Some say that he asked him whether he might [scratch] through his garment during prayers14 and he replied that it was forbidden; but this is not the accepted ruling.15
MISHNAH. IF ONE OF THEM DIES;1 R. JOSHUA SAID THAT [THE OTHER] SHOULD SEEK SOME THIRD PERSON2 PREPARED TO UNDERTAKE A NAZIRITE-VOW TOGETHER WITH HIM, AND SAY: IF I WAS DEFILED, YOU ARE TO BE A NAZIRITE IMMEDIATELY, BUT IF I WAS CLEAN, YOU ARE TO BECOME A NAZIRITE AT THE END OF THIRTY DAYS.' THEY THEN COUNT THIRTY DAYS AND BRING SACRIFICES FOR DEFILEMENT AND SACRIFICES [DUE ON TERMINATING A NAZIRITESHIP] IN PURITY AND [THE FIRST ONE] SAYS, 'IF I AM THE ONE WHO WAS DEFILED, THE SACRIFICES FOR DEFILEMENT ARE MINE AND THE SACRIFICES IN PURITY ARE YOURS, WHILST IF I AM THE ONE WHO REMAINED CLEAN, THE SACRIFICES IN PURITY ARE MINE AND THE SACRIFICES AFTER DEFILEMENT ARE [SACRIFICES OFFERED] IN DOUBT.'3 THEY THEN COUNT [A FURTHER] THIRTY DAYS AND BRING [ONE SET OF] THE SACRIFICES IN PURITY AND [THE FIRST ONE] SAYS, 'IF I AM THE ONE WHO WAS DEFILED, THE SACRIFICE FOR DEFILEMENT [OFFERED PREVIOUSLY] WAS MINE AND THE SACRIFICE IN PURITY WAS YOURS, AND THIS IS MY SACRIFICE IN PURITY, WHILST IF I WAS THE ONE WHO REMAINED CLEAN, THE SACRIFICE IN PURITY WAS MINE AND THE SACRIFICE AFTER DEFILEMENT [WAS OFFERED] IN DOUBT AND THIS IS YOUR SACRIFICE IN PURITY.
BEN ZOMA SAID TO [R. JOSHUA]: WHO WILL LISTEN TO [THIS MAN] AND UNDERTAKE A NAZIRITE-VOW TOGETHER WITH HIM? WHAT HE MUST DO IS TO BRING4 A BIRD AS A SINOFFERING AND AN ANIMAL AS A BURNT-OFFERING AND SAY, IF I WAS DEFILED, THE SIN-OFFERING IS PART OF MY DUE5 AND THE BURNT-OFFERING IS A VOLUNTARY OFFERING, WHILST IF I REMAINED CLEAN, THE BURNT-OFFERING IS PART OF MY DUE AND THE SIN-OFFERING [A SACRIFICE OFFERED] IN DOUBT.' HE MUST THEN COUNT THIRTY DAYS AND BRING THE SACRIFICES IN PURITY AND SAY, IF I WAS DEFILED, THE FORMER BURNT-OFFERING WAS A VOLUNTARY ONE AND THIS IS THE OBLIGATORY ONE, WHILST IF I REMAINED CLEAN, THE FORMER BURNT-OFFERING WAS THE OBLIGATORY ONE AND THIS THE VOLUNTARY ONE. THESE [OTHERS] ARE THE REST OF MY SACRIFICES.' R. JOSHUA RETORTED: THE RESULT WILL BE THAT THIS [NAZIRITE] WILL BRING HIS SACRIFICES HALF AT A TIME!6 THE SAGES, HOWEVER, AGREED WITH BEN ZOMA.
MISHNAH. A NAZIRITE WHO WAS IN DOUBT WHETHER HE HAD BEEN DEFILED AND IN DOUBT WHETHER HE HAD BEEN A CONFIRMED11 LEPER, MAY EAT SACRED MEATS AFTER SIXTY DAYS,12 AND DRINK WINE AND TOUCH THE DEAD AFTER ONE HUNDRED AND TWENTY DAYS,13 SINCE POLLING ON ACCOUNT OF [LEPROUS] DISEASE OVERRIDES [THE PROHIBITION AGAINST] THE POLLING OF THE NAZIRITE ONLY THEN [THE LEPROSY] IS CERTAIN, BUT WHEN IT IS DOUBTFUL IT DOES NOT OVERRIDE IT.14
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