וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The Lord spoke to Moses, saying:

דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֥ישׁ אִישׁ֙ כִּֽי־תִשְׂטֶ֣ה אִשְׁתּ֔וֹ וּמָעֲלָ֥ה ב֖וֹ מָֽעַל׃

Speak to the children of Israel, and say to them: If any man’s wife shall go astray and commit a trespass of betrayal against him, the following ritual must be performed.

וְשָׁכַ֨ב אִ֣ישׁ אֹתָהּ֮ שִׁכְבַת־זֶרַע֒ וְנֶעְלַם֙ מֵעֵינֵ֣י אִישָׁ֔הּ וְנִסְתְּרָ֖ה וְהִ֣יא נִטְמָ֑אָה וְעֵד֙ אֵ֣ין בָּ֔הּ וְהִ֖וא לֹ֥א נִתְפָּֽשָׂה׃

And the betrayal committed is that a man lay with her sexually. And it was hidden from the eyes of her husband, and she was secluded with the man and she was defiled by engaging in intercourse with him. And yet there is no witness who can testify against her, and she was not coerced.

וְעָבַ֨ר עָלָ֧יו רֽוּחַ־קִנְאָ֛ה וְקִנֵּ֥א אֶת־אִשְׁתּ֖וֹ וְהִ֣וא נִטְמָ֑אָה אוֹ־עָבַ֨ר עָלָ֤יו רֽוּחַ־קִנְאָה֙ וְקִנֵּ֣א אֶת־אִשְׁתּ֔וֹ וְהִ֖יא לֹ֥א נִטְמָֽאָה׃

In the absence of both witnesses and evidence, there are two possibilities: Either a spirit of jealousy overcame him, the husband, and he was jealous with regard to his wife, and she was indeed defiled, and therefore he was rightfully jealous, or a spirit of jealousy overcame him, and he was jealous with regard to his wife, and she was not defiled, and his jealousy was unjustified. It is possible that the husband’s suspicion merely stems from paranoia. Conversely, his allegation might be accurate.

וְהֵבִ֨יא הָאִ֣ישׁ אֶת־אִשְׁתּוֹ֮ אֶל־הַכֹּהֵן֒ וְהֵבִ֤יא אֶת־קָרְבָּנָהּ֙ עָלֶ֔יהָ עֲשִׂירִ֥ת הָאֵיפָ֖ה קֶ֣מַח שְׂעֹרִ֑ים לֹֽא־יִצֹ֨ק עָלָ֜יו שֶׁ֗מֶן וְלֹֽא־יִתֵּ֤ן עָלָיו֙ לְבֹנָ֔ה כִּֽי־מִנְחַ֤ת קְנָאֹת֙ ה֔וּא מִנְחַ֥ת זִכָּר֖וֹן מַזְכֶּ֥רֶת עָוֺֽן׃

The man shall bring his wife to the priest. And he shall bring her offering for her, one-tenth of an ephah, which is 2–4 L, of barley flour. He shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering

וְהִקְרִ֥יב אֹתָ֖הּ הַכֹּהֵ֑ן וְהֶֽעֱמִדָ֖הּ לִפְנֵ֥י יְהוָֽה׃

The priest shall bring her near, and cause her to stand before the Lord, in the Temple. Alternatively, the verse means that the priest shall set the meal offering before the Lord.

וְלָקַ֧ח הַכֹּהֵ֛ן מַ֥יִם קְדֹשִׁ֖ים בִּכְלִי־חָ֑רֶשׂ וּמִן־הֶֽעָפָ֗ר אֲשֶׁ֤ר יִהְיֶה֙ בְּקַרְקַ֣ע הַמִּשְׁכָּ֔ן יִקַּ֥ח הַכֹּהֵ֖ן וְנָתַ֥ן אֶל־הַמָּֽיִם׃

The priest shall take sacred water from the basin in an earthenware vessel. Like other service vessels, the basin consecrates its contents. The priests regularly use the water in the basin to wash their hands and feet before performing the divine service. And the priest shall take a small amount from the dirt that is on the floor of the Tabernacle, and he shall place it into the water.

וְהֶעֱמִ֨יד הַכֹּהֵ֥ן אֶֽת־הָאִשָּׁה֮ לִפְנֵ֣י יְהוָה֒ וּפָרַע֙ אֶת־רֹ֣אשׁ הָֽאִשָּׁ֔ה וְנָתַ֣ן עַל־כַּפֶּ֗יהָ אֵ֚ת מִנְחַ֣ת הַזִּכָּר֔וֹן מִנְחַ֥ת קְנָאֹ֖ת הִ֑וא וּבְיַ֤ד הַכֹּהֵן֙ יִהְי֔וּ מֵ֥י הַמָּרִ֖ים הַמְאָֽרֲרִֽים׃

The priest shall cause the woman to stand before the Lord, opposite the Tabernacle’s entrance, and he shall expose the hair of the woman’s head, and he shall place on her palms the meal offering of remembrance, it is the meal offering of jealousy; and in the hand of the priest shall also be the imprecatory water of bitterness. Once the dust from the floor of the Tabernacle is placed in the sacred water, it becomes bitter and the source of a curse.

וְהִשְׁבִּ֨יעַ אֹתָ֜הּ הַכֹּהֵ֗ן וְאָמַ֤ר אֶל־הָֽאִשָּׁה֙ אִם־לֹ֨א שָׁכַ֥ב אִישׁ֙ אֹתָ֔ךְ וְאִם־לֹ֥א שָׂטִ֛ית טֻמְאָ֖ה תַּ֣חַת אִישֵׁ֑ךְ הִנָּקִ֕י מִמֵּ֛י הַמָּרִ֥ים הַֽמְאָרֲרִ֖ים הָאֵֽלֶּה׃

The priest shall administer an oath to her, and he shall say to the woman: If no man has lain with you, and if you have not gone astray to engage in an act of defilement while subject to your husband, be absolved of this imprecatory water of bitterness. The water itself is not poisonous, and if you have not sinned it will do you no harm. The priest first mentions the positive outcome in the case of her innocence. Since the woman’s guilt has not yet been confirmed, it is improper to begin by stating the outcome of her possible guilt.

וְאַ֗תְּ כִּ֥י שָׂטִ֛ית תַּ֥חַת אִישֵׁ֖ךְ וְכִ֣י נִטְמֵ֑את וַיִּתֵּ֨ן אִ֥ישׁ בָּךְ֙ אֶת־שְׁכָבְתּ֔וֹ מִֽבַּלְעֲדֵ֖י אִישֵֽׁךְ׃

But you, if you have gone astray while subject to your husband , and if you were defiled, and a man has lain sexually with you, other than your husband… then the water of bitterness will cause your death, as detailed below. The verse leaves the consequences of the woman’s possible unfaithfulness unsaid.

וְהִשְׁבִּ֨יעַ הַכֹּהֵ֥ן אֶֽת־הָֽאִשָּׁה֮ בִּשְׁבֻעַ֣ת הָאָלָה֒ וְאָמַ֤ר הַכֹּהֵן֙ לָֽאִשָּׁ֔ה יִתֵּ֨ן יְהוָ֥ה אוֹתָ֛ךְ לְאָלָ֥ה וְלִשְׁבֻעָ֖ה בְּת֣וֹךְ עַמֵּ֑ךְ בְּתֵ֨ת יְהוָ֤ה אֶת־יְרֵכֵךְ֙ נֹפֶ֔לֶת וְאֶת־בִּטְנֵ֖ךְ צָבָֽה׃

The priest shall administer to the woman the oath of the curse, spelling out the consequences of the curse, and the priest shall say to the woman: If you are guilty, may the Lord render you as a curse and an oath among your people, when the Lord causes your thigh to shrivel and fall, and your belly to distend. The woman will become a symbol and archetype of a curse.

וּ֠בָאוּ הַמַּ֨יִם הַמְאָרְרִ֤ים הָאֵ֙לֶּה֙ בְּֽמֵעַ֔יִךְ לַצְבּ֥וֹת בֶּ֖טֶן וְלַנְפִּ֣ל יָרֵ֑ךְ וְאָמְרָ֥ה הָאִשָּׁ֖ה אָמֵ֥ן ׀ אָמֵֽן׃

May this imprecatory water enter your intestines to cause a belly to distend, and a thigh to fall. The woman shall say: Amen, amen. The woman accepts the conditional curse with a double response, which serves to reinforce her acquiescence.

וְ֠כָתַב אֶת־הָאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־מֵ֥י הַמָּרִֽים׃

The priest shall write these curses in the scroll, and he shall dissolve them into the water of bitterness. The priest soaks the parchment on which the curses are written in the water, until the ink dissolves.

וְהִשְׁקָה֙ אֶת־הָ֣אִשָּׁ֔ה אֶת־מֵ֥י הַמָּרִ֖ים הַמְאָֽרֲרִ֑ים וּבָ֥אוּ בָ֛הּ הַמַּ֥יִם הַֽמְאָרֲרִ֖ים לְמָרִֽים׃

He shall give the woman to drink the imprecatory water of bitterness and the imprecatory water shall enter her for bitterness. Although there would appear to be insufficient bitterness in the water for its effect to be greatly felt, the indication that it causes a curse is the instant sensation of bitterness and the suffering involved in drinking it.

וְלָקַ֤ח הַכֹּהֵן֙ מִיַּ֣ד הָֽאִשָּׁ֔ה אֵ֖ת מִנְחַ֣ת הַקְּנָאֹ֑ת וְהֵנִ֤יף אֶת־הַמִּנְחָה֙ לִפְנֵ֣י יְהוָ֔ה וְהִקְרִ֥יב אֹתָ֖הּ אֶל־הַמִּזְבֵּֽחַ׃

The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord, and bring it near to the altar.

וְקָמַ֨ץ הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְאַחַ֛ר יַשְׁקֶ֥ה אֶת־הָאִשָּׁ֖ה אֶת־הַמָּֽיִם׃

The priest shall take a handful from the meal offering, the amount held between the three middle fingers when they are bent over the palm, which is its memorial portion. And the priest shall burn it upon the altar, and then he shall give the woman to drink the water.

וְהִשְׁקָ֣הּ אֶת־הַמַּ֗יִם וְהָיְתָ֣ה אִֽם־נִטְמְאָה֮ וַתִּמְעֹ֣ל מַ֣עַל בְּאִישָׁהּ֒ וּבָ֨אוּ בָ֜הּ הַמַּ֤יִם הַמְאָֽרֲרִים֙ לְמָרִ֔ים וְצָבְתָ֣ה בִטְנָ֔הּ וְנָפְלָ֖ה יְרֵכָ֑הּ וְהָיְתָ֧ה הָאִשָּׁ֛ה לְאָלָ֖ה בְּקֶ֥רֶב עַמָּֽהּ׃

He shall give her to drink the water, and it shall be, if she was defiled, and committed a trespass against her husband, the imprecatory water shall enter her for immediate bitterness, and her belly shall distend, and her thigh shall fall; and the woman shall become a curse among her people, possibly even dying as a result.

וְאִם־לֹ֤א נִטְמְאָה֙ הָֽאִשָּׁ֔ה וּטְהֹרָ֖ה הִ֑וא וְנִקְּתָ֖ה וְנִזְרְעָ֥ה זָֽרַע׃

But if the woman was not defiled, and is untainted, she will be absolved from any suspicion through drinking the water. And furthermore, she will conceive offspring, as compensation for the frightening and demeaning process she endured.

זֹ֥את תּוֹרַ֖ת הַקְּנָאֹ֑ת אֲשֶׁ֨ר תִּשְׂטֶ֥ה אִשָּׁ֛ה תַּ֥חַת אִישָׁ֖הּ וְנִטְמָֽאָה׃

This is the law of jealousy, when a woman goes astray while subject to her husband and becomes defiled,

א֣וֹ אִ֗ישׁ אֲשֶׁ֨ר תַּעֲבֹ֥ר עָלָ֛יו ר֥וּחַ קִנְאָ֖ה וְקִנֵּ֣א אֶת־אִשְׁתּ֑וֹ וְהֶעֱמִ֤יד אֶת־הָֽאִשָּׁה֙ לִפְנֵ֣י יְהוָ֔ה וְעָ֤שָׂה לָהּ֙ הַכֹּהֵ֔ן אֵ֥ת כָּל־הַתּוֹרָ֖ה הַזֹּֽאת׃

or when a man is overcome with the spirit of jealousy and is jealous with regard to his wife and causes the woman to stand before the Lord, although she was not actually defiled. In either case the priest shall perform for her this entire ritual. The husband must take this into account before he initiates the aforementioned process, considering all the possible ramifications of this course of action. Alternatively, the verse may be interpreted as follows: If a man will be overcome with the spirit of jealousy, and he will be jealous with regard to his wife, he shall cause her to stand before the Lord.

וְנִקָּ֥ה הָאִ֖ישׁ מֵעָוֺ֑ן וְהָאִשָּׁ֣ה הַהִ֔וא תִּשָּׂ֖א אֶת־עֲוֺנָֽהּ׃ (פ)

If the woman was affected by the water, her belly distended and her thigh fell, the man shall be clear from iniquity, and that woman shall bear her iniquity.

וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The Lord spoke to Moses, saying:

דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַפְלִא֙ לִנְדֹּר֙ נֶ֣דֶר נָזִ֔יר לְהַזִּ֖יר לַֽיהוָֽה׃

Speak to the children of Israel, and say to them: When a man or a woman articulates and declares his intent unambiguously to vow a vow of a nazirite, to abstain from certain matters and to separate himself from the surrounding society for the sake of drawing close to the Lord, he shall abstain from the following matters:

מִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר חֹ֥מֶץ יַ֛יִן וְחֹ֥מֶץ שֵׁכָ֖ר לֹ֣א יִשְׁתֶּ֑ה וְכָל־מִשְׁרַ֤ת עֲנָבִים֙ לֹ֣א יִשְׁתֶּ֔ה וַעֲנָבִ֛ים לַחִ֥ים וִיבֵשִׁ֖ים לֹ֥א יֹאכֵֽל׃

He shall abstain from wine and intoxicating drink, a beverage of concentrated wine, produced from grapes. Vinegar of wine and vinegar of intoxicating drink he shall not drink; he shall not drink anything in which grapes were soaked, e.g., raisin wine; and grapes in any form, fresh or dried, he shall not eat.

כֹּ֖ל יְמֵ֣י נִזְר֑וֹ מִכֹּל֩ אֲשֶׁ֨ר יֵעָשֶׂ֜ה מִגֶּ֣פֶן הַיַּ֗יִן מֵחַרְצַנִּ֛ים וְעַד־זָ֖ג לֹ֥א יֹאכֵֽל׃

All the days of his naziriteship, from anything that may be derived from the grapevine, from pits to skin , he shall not eat. The nazirite may neither eat nor drink anything derived from the vine.

כָּל־יְמֵי֙ נֶ֣דֶר נִזְר֔וֹ תַּ֖עַר לֹא־יַעֲבֹ֣ר עַל־רֹאשׁ֑וֹ עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַיהוָה֙ קָדֹ֣שׁ יִהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֽׁוֹ׃

All the days of his vow of naziriteship, as long as the vow is in effect, a razor shall not pass on his head. He may not shave his hair. Until completion of the days that he shall abstain for the Lord, he shall be holy; the hair of his head shall be grown out.

כָּל־יְמֵ֥י הַזִּיר֖וֹ לַיהוָ֑ה עַל־נֶ֥פֶשׁ מֵ֖ת לֹ֥א יָבֹֽא׃

All the days of his abstinence to the Lord, he shall not approach a corpse. He may not come into contact with a dead body under any circumstances.

לְאָבִ֣יו וּלְאִמּ֗וֹ לְאָחִיו֙ וּלְאַ֣חֹת֔וֹ לֹא־יִטַּמָּ֥א לָהֶ֖ם בְּמֹתָ֑ם כִּ֛י נֵ֥זֶר אֱלֹהָ֖יו עַל־רֹאשֽׁוֹ׃

Even to his father and to his mother, to his brother and to his sister, he shall not become impure for them upon their death. Similarly, the priests are also prohibited to approach a corpse. However, the common priests may become impure upon the death of a close relative, whereas a nazirite may not become impure even in the case of a close relative, since the crown of his God is upon his head. The nazirite’s long hair is a tangible symbol of his naziriteship and his unique closeness to God.

כֹּ֖ל יְמֵ֣י נִזְר֑וֹ קָדֹ֥שׁ ה֖וּא לַֽיהוָֽה׃

All the days of his naziriteship he is holy to the Lord. This is evident in the nazirite’s deviation from social norms: in the restrictions upon his eating and drinking habits, in his long hair, and in his caution not to approach the dead.

וְכִֽי־יָמ֨וּת מֵ֤ת עָלָיו֙ בְּפֶ֣תַע פִּתְאֹ֔ם וְטִמֵּ֖א רֹ֣אשׁ נִזְר֑וֹ וְגִלַּ֤ח רֹאשׁוֹ֙ בְּי֣וֹם טָהֳרָת֔וֹ בַּיּ֥וֹם הַשְּׁבִיעִ֖י יְגַלְּחֶֽנּוּ׃

Even if the nazirite tries to avoid all contact with the dead, an unforeseen event might occur. If a corpse dies near him with unexpected suddenness, while he is under the same roof, the corpse renders him impure, and thereby renders the head of his naziriteship, the crown of his long hair, impure; that is, his naziriteship is compromised. The impurity imparted by a corpse lasts for seven days. Therefore, he shall shave his head on the day of his purification; on the seventh day shall he shave it.

וּבַיּ֣וֹם הַשְּׁמִינִ֗י יָבִא֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה אֶל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃

And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the entrance of the Tent of Meeting.

וְעָשָׂ֣ה הַכֹּהֵ֗ן אֶחָ֤ד לְחַטָּאת֙ וְאֶחָ֣ד לְעֹלָ֔ה וְכִפֶּ֣ר עָלָ֔יו מֵאֲשֶׁ֥ר חָטָ֖א עַל־הַנָּ֑פֶשׁ וְקִדַּ֥שׁ אֶת־רֹאשׁ֖וֹ בַּיּ֥וֹם הַהֽוּא׃

The priest shall prepare one of the birds as a sin offering, and the other one as a burnt offering, and the priest shall atone for him, for that which he sinned with regard to the corpse. Even if the nazirite became impure due to circumstances beyond his control, his naziriteship is compromised and he requires atonement. And he shall sanctify his head on that day, the eighth day, when his hair shall again be consecrated with the sanctity of naziriteship.

וְהִזִּ֤יר לַֽיהוָה֙ אֶת־יְמֵ֣י נִזְר֔וֹ וְהֵבִ֛יא כֶּ֥בֶשׂ בֶּן־שְׁנָת֖וֹ לְאָשָׁ֑ם וְהַיָּמִ֤ים הָרִאשֹׁנִים֙ יִפְּל֔וּ כִּ֥י טָמֵ֖א נִזְרֽוֹ׃

He shall dedicate to the Lord the days of his naziriteship, commencing his period of naziriteship anew, and in addition he shall bring a sheep in its first year as a guilt offering to complete his atonement. And the first days of his naziriteship shall be void. The days prior to his impurity do not count toward the fulfillment of his vow, as his naziriteship is impure.

וְזֹ֥את תּוֹרַ֖ת הַנָּזִ֑יר בְּי֗וֹם מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃

The previous verses presented the laws that pertain to a nazirite who became impure due to circumstances beyond his control, and who was unable to complete his naziriteship: He is required to shave; to bring a sin offering, a burnt offering, and a guilt offering; and to observe his period of naziriteship anew. The following verses detail the laws that apply when the nazirite successfully completes his period of naziriteship without mishap: And this is the law of the nazirite, on the day of the completion of the days of his naziriteship: He shall bring it, the set of offerings listed below, to the entrance of the Tent of Meeting. Alternatively, the verse means that he shall bring himself to the entrance of the Tent of Meeting.

וְהִקְרִ֣יב אֶת־קָרְבָּנ֣וֹ לַיהוָ֡ה כֶּבֶשׂ֩ בֶּן־שְׁנָת֨וֹ תָמִ֤ים אֶחָד֙ לְעֹלָ֔ה וְכַבְשָׂ֨ה אַחַ֧ת בַּת־שְׁנָתָ֛הּ תְּמִימָ֖ה לְחַטָּ֑את וְאַֽיִל־אֶחָ֥ד תָּמִ֖ים לִשְׁלָמִֽים׃

He shall present his offering to the Lord: one unblemished lamb in its first year as a burnt offering, one unblemished ewe in its first year as a sin offering, and one unblemished ram as a peace offering,

וְסַ֣ל מַצּ֗וֹת סֹ֤לֶת חַלֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וּמִנְחָתָ֖ם וְנִסְכֵּיהֶֽם׃

and he shall also bring a basket of unleavened bread, of two types: Loaves of high quality flour mixed with oil, and thin wafers of unleavened bread spread with oil. And with the animal offerings he shall bring their meal offering, and their libations. The meal offerings and libations that must be brought with a burnt offering or a peace offering are detailed elsewhere (15:1–16).

וְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהוָ֑ה וְעָשָׂ֥ה אֶת־חַטָּאת֖וֹ וְאֶת־עֹלָתֽוֹ׃

The priest shall bring them before the Lord, and shall perform his sin offering, and his burnt offering.

וְאֶת־הָאַ֜יִל יַעֲשֶׂ֨ה זֶ֤בַח שְׁלָמִים֙ לַֽיהוָ֔ה עַ֖ל סַ֣ל הַמַּצּ֑וֹת וְעָשָׂה֙ הַכֹּהֵ֔ן אֶת־מִנְחָת֖וֹ וְאֶת־נִסְכּֽוֹ׃

The ram he shall make a peace offering to the Lord, together with the basket of unleavened bread; and the priest shall perform its meal offering and its libation.

וְגִלַּ֣ח הַנָּזִ֗יר פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד אֶת־רֹ֣אשׁ נִזְר֑וֹ וְלָקַ֗ח אֶת־שְׂעַר֙ רֹ֣אשׁ נִזְר֔וֹ וְנָתַן֙ עַל־הָאֵ֔שׁ אֲשֶׁר־תַּ֖חַת זֶ֥בַח הַשְּׁלָמִֽים׃

Once the rites of the offerings have been performed, the nazirite shall shave the head of his naziriteship at the entrance of the Tent of Meeting. In contrast to the case of a nazirite who shaves because he became impure, when a nazirite completes his period of naziriteship his shaving symbolizes the conclusion of his naziriteship and his return to ordinary social life. And he shall take the hair of the head of his naziriteship, after he has shaved it, and he shall place it on the fire that is beneath the peace offering. The same fire is used to cook the peace offering and to burn the shaved-off hairs. This may indicate that the hairs are sacred to a certain extent, and therefore they may not be used for any other purpose. The Mishna lists the hair of the nazirite among those items from which deriving benefit is prohibited.

וְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַזְּרֹ֣עַ בְּשֵׁלָה֮ מִן־הָאַיִל֒ וְֽחַלַּ֨ת מַצָּ֤ה אַחַת֙ מִן־הַסַּ֔ל וּרְקִ֥יק מַצָּ֖ה אֶחָ֑ד וְנָתַן֙ עַל־כַּפֵּ֣י הַנָּזִ֔יר אַחַ֖ר הִֽתְגַּלְּח֥וֹ אֶת־נִזְרֽוֹ׃

The priest shall take the cooked foreleg of the ram peace offering, and one loaf of unleavened bread from the basket, and one wafer of unleavened bread, and he shall place all three of them on the palms of the nazirite, after he has shaved the head of his naziriteship. The palms of the nazirite are waved together with the offerings. This alludes to the fact that the status of the nazirite himself is similar to that of an offering.

וְהֵנִיף֩ אוֹתָ֨ם הַכֹּהֵ֥ן ׀ תְּנוּפָה֮ לִפְנֵ֣י יְהוָה֒ קֹ֤דֶשׁ הוּא֙ לַכֹּהֵ֔ן עַ֚ל חֲזֵ֣ה הַתְּנוּפָ֔ה וְעַ֖ל שׁ֣וֹק הַתְּרוּמָ֑ה וְאַחַ֛ר יִשְׁתֶּ֥ה הַנָּזִ֖יר יָֽיִן׃

The priest shall wave them as a wave offering before the Lord. It, the foreleg of the ram, is sacred for the priest. It is given to the priest as one of the gifts of the priesthood together with the breast of waving and with the haunch of lifting, which are given to the priests in the case of every peace offering. And then the nazirite may drink wine, as his naziriteship has concluded.

זֹ֣את תּוֹרַ֣ת הַנָּזִיר֮ אֲשֶׁ֣ר יִדֹּר֒ קָרְבָּנ֤וֹ לַֽיהוָה֙ עַל־נִזְר֔וֹ מִלְּבַ֖ד אֲשֶׁר־תַּשִּׂ֣יג יָד֑וֹ כְּפִ֤י נִדְרוֹ֙ אֲשֶׁ֣ר יִדֹּ֔ר כֵּ֣ן יַעֲשֶׂ֔ה עַ֖ל תּוֹרַ֥ת נִזְרֽוֹ׃ (פ)

This is the law of the nazirite who vows his offering to the Lord for his naziriteship. The aforementioned offerings are required of every nazirite, besides that for which his means suffice. If the nazirite has the means to bring more offerings, and he vowed to do so, then in accordance with his vow that he vows, so shall he perform together with the fixed law of his naziriteship: the lamb, the ewe, the ram, and the unleavened bread, which are incumbent upon every nazirite.

וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The Lord spoke to Moses, saying:

דַּבֵּ֤ר אֶֽל־אַהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר כֹּ֥ה תְבָרֲכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אָמ֖וֹר לָהֶֽם׃ (ס)

Speak to Aaron and to his sons, saying: So shall you bless the children of Israel, say to them the following:

יְבָרֶכְךָ֥ יְהוָ֖ה וְיִשְׁמְרֶֽךָ׃ (ס)

The Lord shall bless you, and keep you. Even when one receives a gift directly, he might have the misfortune to lose it. The blessing that the Lord will keep you, may be interpreted as a blessing of protection. Not only will the Lord bless the people, but he will also protect them from such misfortune, preserving the goodness which He bestowed upon them.

יָאֵ֨ר יְהוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ (ס)

The Lord shall shine His countenance to you. He shall treat you with benevolence, and He shall be gracious to you. You will find favor in His eyes.

יִשָּׂ֨א יְהוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ (ס)

The Lord shall lift His countenance to you, giving you preferential status, and He shall grant you peace: wholeness, serenity, satisfaction, and completeness.

וְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַאֲנִ֖י אֲבָרֲכֵֽם׃ (פ)

They shall place My name upon the children of Israel. The priests shall bless the people with these three verses, in each of which My name appears, and thereby they will place My name upon them. And I shall bless them. The priests serve merely as a conduit: By means of the priestly benediction, God’s bountiful goodness is transmitted to the Jewish people. Alternatively, the verse means that when the priests bless the people, God in turn blesses the priests themselves.