Rashi on TanakhNumbers 6

If . . . sets apart. Sets [himself] apart. Why is the chapter of the nazirite placed next to the chapter of the sotah? To tell you that whoever observes a sotah in her decadence should take the nazirite vow against wine, which leads to promiscuity.

A nazirite vow. נְזִירָה always indicates abstinence. Here, too, he abstains from wine.

To set [himself] apart for Adonoy. To separate himself from wine for the sake of heaven.

From new or old [intoxicating] wine. As Targum [Onkelos] translates; “from new wine or old”: Wine intoxicates when aged.

Anything steeped in grapes. The word [מִשְׁרַת] denotes adding color to water, or any beverage. In the Mishnaic idiom, there are many [examples]: ‘One does not steep ink or dye’, ‘If a nazirite steeped his bread in wine’.

Seeds. These are the kernels.

Skin. These are the outer shells in which the seeds are [held] like the tongue of a bell.

He shall be sacred. His hair, for growing the growth of hair on his head.

Long. This is vocalized with a small patach (segol), even though it is attached to “the hair of his head” — the growth of hair. The meaning of פֶּרַע is “growth of hair.” Similarly, “He (the kohein gadol) shall not permit the growth of hair on his head.” It is not considered a פֶּרַע (growth) [if uncut] less than thirty days.

All the days of his separation, he is sacred. This refers to personal sanctity, from defilement [by contact] with the dead.

Suddenly. This refers to the unavoidable.

[Or] unexpectedly. This refers to the unintentional. Some say פֶּתַע פִּתְאוֹם is a single statement, [meaning] ”a sudden incident.”

If someone died near him. In the tent where he was.

On the day of his purification. On the day when he is sprinkled. Or, perhaps only the eighth [day], when he is completely purified? The Torah therefore states, “on the seventh day.” If the seventh, perhaps even if he was not sprinkled? The Torah therefore states, “on the day of his purification.”

On the eighth day he shall take two turtledoves. This excludes the seventh [day]. Or perhaps it is intended to exclude the ninth [day]? [Scripture] designated a time for the offerings, and designated a time for those who bring them. Just as the offerings are sanctioned on the eighth, and from the eighth and onward, so [are] those who bring them [sanctioned] on the eighth, and from the eighth and onward.

From his sin [of contact] with a [departed] soul. He was negligent about defilement with the dead. R’ Elazar Hakapar says, [the sin was] that he inflicted suffering on himself by abstaining from wine.

He shall sanctify his head. By beginning, again, his nazirite counting.

He shall set apart, for Adonoy, his nazarite days. He shall repeat the count of his nazarite days as [counted] originally.

The first days shall elapse. Be discounted.

He shall bring himself [lit. him]. He shall bring himself. This is one of the three usages of אֶת, (literally, “him”), which R’ Yishmael explained this way. Similarly, “They will burden them with sin and guilt. — themselves.” Similarly, “He (Moshe) buried אוֹתוֹ (lit. him) in the valley.” He buried himself.

And their meal-offerings and libations. Of the burnt-offering and the peace- offering. Because they were included in a group, but then distinguished innovatively, requiring bread, Scripture reinstates them into the group, [stating] that they require libations, following the rule of all burnt and peace-offerings.

Matzoh loaves [mixed with oil] and matzoh wafers. Ten of each kind.

A peace-offering for Adonoy, along with the basket of matzos. He shall slaughter the peace-offering with the intent to sanctify the bread.

His meal-offering and libation. The ram’s.

The Nazir shall shave at the entrance to the Tent of Meeting. Perhaps he shaves in the courtyard? But this would be grossly disrepectful. Rather, the Nazir shall shave after the slaughter of the shelamim, concerning which is written “. . . and slaughter, it [the peace-offering] at the entrance to the Tent of Meeting.”

Which is under the peace-offering sacrifice. Underneath the pot in which he cooks it. Because the Nazir’s peace-offerings were cooked in the courtyard, since the kohein had to remove the foreleg after it was cooked and wave it before God.

The cooked foreleg. After it was cooked.

It is consecrated to the kohein. The loaf, wafer, and foreleg are terumah-gifts to the kohein.

Besides the breast of the wave-offering. Besides the breast and the shoulder that are due to him from all peace-offerings, there is added to the nazirite peace-offerings, this foreleg. Because the nazirite peace-offerings were included in a group, but then distinguished innovatively, for the consecration of the foreleg, Scripture must reinstate them into the group and deal, also, with the breast and shoulder.

Aside from what he can afford to bring. If he said, “I am hereby a Nazir with the stipulation to shave [my hair] relative to a hundred burnt-offerings and a hundred peace-offerings,” [his vow is effective]. According to his vow, that he vows, so shall he fulfill. Added . . . Beyond his nazirite laws. Beyond the nazirite laws. He may increase, but not reduce. If he said, “I am hereby a nazirite five times [consecutively], with the stipulation to shave [my hair] relative to these three animals,” I do not read, concerning him, “whatever he vows, so shall he do.”

Saying. Like זָכוֹר, “remembering,” שָׁמוֹר, “keeping.” in Old French, “disant” — gerund.

Saying to them. So that they all hear.

Saying. [אָמוֹר is] Full. Do not bless them with haste and rushing, but with concentration and a whole heart.

May . . . bless you. May your possessions be blessed.

And protect you. From thieves descending on you for your money. A person who presents a gift to his servant is unable to protect him from everybody, so if bandits descend on him and take it from him, what benefit does he have from the gift? But the Holy One, Blessed is He, is both giver and protector. There are many homiletic interpretations in Sifri.

May Adonoy cause His countenance to shine upon you. May he show you a joyous, radiant countenance.

And favor you. May he grant you favor.

May Adonoy lift his face to you. May he subdue his anger.

They shall bestow My Name. They shall bless them with the explicit Name [of God].

And I will bless them. The Israelites. I will concur with [the blessing of] the kohanim. Another interpretation [of] ”And I will bless them” — The kohanim.