(Mishnah): Upon finishing Nezirus in Taharah, the Nazir brings three animals - a Chatas, an Olah, and a Shelamim;

R. Yehudah says, he slaughters the Shelamim and shaves on it (i.e. after its Shechitah);

R. Elazar says, he shaves only on the Chatas, for the Chatas is always first;

If he shaved on any of the three, he was Yotzei.

(Gemara - R. Yehoshua ben Levi): [R. Yehudah learns from] "v'Es ha'Ayil Ya'aseh..." - why does it say Ya'aseh? This shows that its action (Shechitah) is earlier (even though the previous verse discusses offering the Chatas and Olah).

Question (R. Chinena, to R. Mana): It says "v'Asah ha'Kohen Es Minchaso v'Es Nisko" - if so, will you say that its action is earlier?!

Question: What was the conclusion?

Answer: R. Chinena came and said in the name of R. Yehoshua ben Levi, [R. Yehudah expounded only] that if he shaved on any of the three, he was Yotzei. (Even though Shelamim is written last, Ya'aseh teaches that if he shaved on it, he was Yotzei.)

Question (R. Ze'ira, to R. Mana): Who taught [the Mishnah] 'all Chata'os in the Torah precede Ashamos' - is it R. Elazar? (The reason is because Chatas is more Kadosh. It seems that R. Yehudah disagrees, at least according to the initial understanding of R. Yehoshua ben Levi.)

Answer (R. Mana): [No,] it is like everyone. All Chata'os in the Torah precede Ashamos. (R. Yehudah expounds here "Ya'aseh", but he agrees that Chatas is more Kadosh than Asham and precedes it. Perhaps this is the intent of MEICHAL HA'MAYIM.)

(Mishnah - R. Shimon ben Gamliel): If he brought three animals and did not specify, the one Kosher for the Chatas (the female lamb) is offered for the Chatas. The male lamb will be the Olah, and the ram will be the Shelamim.

He takes the shaven hair and casts it under the pot. If he shaves outside the Mikdash, he casts it under the pot;

This applies when a Tahor Nazir shaves. When a Tamei Nazir shaves, he does not cast the hair under the pot;

R. Meir says, all cast the hair under the pot except for a Tamei [Nazir who shaved] bi'Medinah (outside the Mikdash).

(Gemara) Assumption: He did not specify [in the Mikdash], but he specified in his house. (If not, the animals are Stumos, and he can change them.)

Rejection: Even if he did not specify in his house [he cannot change them]. What is the reason? The law of Stumos does not apply to an animal at the beginning (when he was Makdish it directly. It applies at the end, if he profaned Ma'os Stumim on an animal.)

(R. Yosi bei R. Bun citing Rav): He dips his hair (PNEI MOSHE) in the water [in which the Shelamim is cooking]. What is the source? "V'Nasan Al ha'Esh [Asher Tachas Zevach ha'Shelamim]" - also the Zevach will be on the fire (i.e. some is absorbed in the hair).

(Beraisa): All cast the hair under the pot, except for a Tamei bi'Gevulin (outside the Mikdash. His hair is buried.)

A Tamei in the Mikdash brings [the hair] under the pot of the Asham (for he does not bring a Shelamim). R. Meir says so;

R. Yehudah says, a Tahor so or so (in the Mikdash or bi'Gevulin) brings [the hair under the pot. A Tamei so or so does not bring.

Chachamim say, a Tamei [even] in the Mikdash, and a Tahor bi'Gevulin do not bring. The only one who brings is a Tahor who shaves Pesach Ohel Mo'ed.

Rabanan say, [he brings] only if he is proper (Tahor) and near (in Yerushalayim).

R. Meir says, [he brings] if he is proper, even if he is not near, and if he is near, even if he is not proper.