Mishnayos Nazir Perek 8 Mishnah 1

With regard to two nazirites, where one other person said to them: I saw one of you become impure, but I do not know which one of you it was, they must each complete their naziriteship terms, shave their hair, and both together bring an offering of ritual impurity and an offering of purity, due to the uncertainty. And one of them says to the other: If I am the impure one, the offering of impurity is mine and the offering of purity is yours; and if I am the pure one, the offering of purity is mine and the offering of impurity is yours. And because of the uncertainty they each count a further thirty days of naziriteship and both together bring an offering of purity. And one of them says: If I am the previously impure one, that offering of impurity sacrificed earlier was mine, and the offering of purity was yours; and this offering sacrificed now is my offering of purity. And if I am the previously pure one, the offering of purity brought earlier was mine, and the offering of impurity was yours; and this current offering is your offering of purity. The previous mishna described how two nazirites sacrifice offerings of impurity and purity, in a situation in which one of them has become impure but they do not know which one. This mishna discusses what must be done if one of them dies before bringing his offerings. Rabbi Yehoshua said: The surviving nazirite asks someone in the marketplace, a non-nazirite, to vow to be a nazirite corresponding to him, i.e., under the same conditions as his own naziriteship, so that he can bring offerings together with him. And he says to him as follows: If I was impure, you are hereby a nazirite immediately; and if I was pure, you are hereby a nazirite after thirty days. And they both proceed to count thirty days and bring an offering of impurity and an offering of purity. And the nazirite who was defined as having uncertain impurity says: If I am the impure one, the offering of impurity is mine and the offering of purity is yours; and if I am the pure one, the offering of purity is mine and the offering of impurity we brought shall be of uncertain status. And they subsequently count another thirty days and bring an offering of purity, and the first nazirite says: If I was the impure one, the offering of impurity that we sacrificed at the end of the first thirty days was mine, and the offering of purity we brought then was yours; and this offering I am bringing now is my offering of purity. And if I was the pure one, and the deceased nazirite was impure, the offering of purity we brought thirty days ago was mine, and the offering of impurity we brought earlier was of uncertain status, and this is your offering of purity. Ben Zoma said to Rabbi Yehoshua: And who will listen to him to vow to be a nazirite corresponding to him? How can one design a halakha on the assumption that a non-nazirite will agree to be a nazirite for a lengthy term? Rather, a different procedure is available: After thirty days of naziriteship he brings a bird sin-offering and an animal burnt-offering, and says: If I was impure, the sin-offering is for my obligation as an impure nazirite, and the burnt-offering is a regular gift offering. And if I was pure, the burnt-offering is for my obligation as a pure nazirite, and the sin-offering is of uncertain status. And he counts another thirty days, and brings an offering of purity, and says: If I was impure, the first burnt-offering I brought should be considered a gift offering, and this one I am bringing now is for my obligation. And if I was pure, the first burnt-offering I brought is for my obligation as a pure nazirite, and this one I am bringing now is a gift offering. And these, i.e., the sin-offering and peace-offering I am sacrificing now, comprises the rest of my offerings that I was obligated to bring earlier. Rabbi Yehoshua said: According to your opinion, it turns out that this nazirite brings his offerings in halves, i.e., in stages. If he was pure, he brings his burnt-offering thirty days before the rest of his offerings. However, the Rabbis agreed with ben Zoma, and disregarded the concern about splitting up the offerings.

שְׁנֵי נְזִירִים שֶׁאָמַר לָהֶן אֶחָד, רָאִיתִי אֶחָד מִכֶּם שֶׁנִּטְמָא וְאֵינִי יוֹדֵעַ אֵיזֶה מִכֶּם, מְגַלְּחִין וּמְבִיאִין קָרְבַּן טֻמְאָה וְקָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה שֶׁלְּךָ. וְסוֹפְרִין שְׁלשִׁים יוֹם, וּמְבִיאִין קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתִי. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתְךָ. מֵת אֶחָד מֵהֶן, אָמַר רַבִּי יְהוֹשֻׁעַ, יְבַקֵּשׁ אֶחָד מִן הַשּׁוּק שֶׁיִּדֹּר כְּנֶגְדּוֹ בְנָזִיר, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הֲרֵי אַתָּה נָזִיר מִיָּד. וְאִם טָהוֹר הָיִיתִי, הֲרֵי אַתָּה נָזִיר אַחַר שְׁלשִׁים יוֹם. וְסוֹפְרִין שְׁלשִׁים יוֹם, וּמְבִיאִין קָרְבַּן טֻמְאָה וְקָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךְ. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה בְּסָפֵק. וְסוֹפְרִין שְׁלשִׁים יוֹם וּמְבִיאִין קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתִי. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה בְּסָפֵק וְזֶהוּ קָרְבַּן טָהֳרָתְךָ. אָמַר לוֹ בֶן זוֹמָא, וּמִי שׁוֹמֵעַ לוֹ שֶׁיִּדֹּר כְּנֶגְדּוֹ בְנָזִיר. אֶלָּא מֵבִיא חַטַּאת הָעוֹף וְעוֹלַת בְּהֵמָה, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הַחַטָּאת מֵחוֹבָתִי וְהָעוֹלָה נְדָבָה. וְאִם טָהוֹר הָיִיתִי, הָעוֹלָה מֵחוֹבָתִי וְהַחַטָּאת בְּסָפֵק. וְסוֹפֵר שְׁלשִׁים יוֹם וּמֵבִיא קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הָעוֹלָה הָרִאשׁוֹנָה נְדָבָה וְזוֹ חוֹבָה. וְאִם טָהוֹר הָיִיתִי, הָעוֹלָה הָרִאשׁוֹנָה חוֹבָה וְזוֹ נְדָבָה, וְזֶה שְׁאָר קָרְבָּנִי. אָמַר רַבִּי יְהוֹשֻׁעַ, נִמְצָא זֶה מֵבִיא קָרְבְּנוֹתָיו לַחֲצָאִים. אֲבָל הוֹדוּ לוֹ חֲכָמִים לְבֶן זוֹמָא: