That the nazirite not enter the tent of a dead body: That the nazirite not enter the tent of a dead body, as it is stated (Numbers 6:6), “to the soul of a dead person he shall not enter.”
I have written what I have known from the roots of distancing impurity from a holy place in this Order in the first commandment (Sefer HaChinukh 362). And it is the same thing and the same reason for the distancing of a holy man from it. And I have also written what I grasped about the reason of the impurity of a dead body in the Order of Emor el HaKohanim (Sefer HaChinukh 563).
From the laws of the commandment — that which they, may their memory be blessed, said (Nazir 43a) that the nazirite is not liable for coming into the tent of a dead body until he goes in completely, and even though he becomes impure regardless from the time when his nose or his toe goes in, it is not called entering until he goes in completely. Therefore a nazirite that goes into a house where there is a dead body inside a chest, a box or a cabinet, and his fellow opens the roof of [the relevant item] with his knowledge, is given two [sets] of lashes, one for “he shall not enter” and one for “he shall not become impure,” as behold the impurity and the entering come at one time; [that] a nazirite that entered a tent of a dead body or a graveyard accidentally and, after it was known to him, remained there enough time to prostrate oneself in the Temple, is liable for lashes; and the rest of its details — are elucidated in Tractate Nazir.
And this prohibition is practiced in every place and at all times by males and females. And one who transgresses it and becomes impure according to the guidelines that we have said is liable for lashes.
שֶׁלֹּא יִכָּנֵס הַנָּזִיר לְאֹהֶל הַמֵּת – שֶׁלֹּא יִכָּנֵס הַנָּזִיר לְאֹהֶל הַמֵּת שֶׁנֶּאֱמַר (במדבר ו ו) עַל נֶפֶשׁ מֵת לֹא יָבֹא.
That the nazirite not enter the tent of a dead body: That the nazirite not enter the tent of a dead body, as it is stated (Numbers 6:6), “to the soul of a dead person he shall not enter.”
מִשָּׁרְשֵׁי הַרְחָקַת הַטֻּמְאָה מִמְּקוֹם הַקֹּדֶשׁ, כָּתַבְתִּי בְּסֵדֶר זֶה בְּמִצְוָה רִאשׁוֹנָה (מצוה שסב) מָה שֶׁיָּדַעְתִּי, וְהוּא הַדִּין וְהוּא הַטַּעַם לְהַרְחִיק הָאִישׁ הַקָּדוֹשׁ מִמֶּנָּה. וּבְטַעַם טֻמְאַת גּוּף הָאָדָם הַמֵּת, כָּתַבְתִּי גַּם כֵּן מָה שֶׁהִשַּׂגְתִּי בְּסֵדֶר אֱמֹר אֶל הַכֹּהֲנִים (רסג).
I have written what I have known from the roots of distancing impurity from a holy place in this Order in the first commandment (Sefer HaChinukh 362). And it is the same thing and the same reason for the distancing of a holy man from it. And I have also written what I grasped about the reason of the impurity of a dead body in the Order of Emor el HaKohanim (Sefer HaChinukh 563).
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (נזיר מג, א) שֶׁאֵין הַנָּזִיר חַיָּב מִשּׁוּם בִּיאָה בְּאֹהֶל הַמֵּת עַד שֶׁיִּכָּנֵס שָׁם כֻּלּוֹ, וְאַף עַל פִּי שֶׁמֵּעֵת שֶׁיַּכְנִיס שָׁם חָטְמוֹ אוֹ אֶצְבְּעוֹת רַגְלָיו נִטְמָא מִכָּל מָקוֹם, אֵין נִקְרָא בִּיאָה, עַד שֶׁיִּכָּנֵס כֻּלּוֹ, לְפִיכָךְ נָזִיר שֶׁנִּכְנַס לְבַיִת שֶׁהַמֵּת בְּתוֹכוֹ בְּשִׁדָּה תֵּבָה וּמִגְדָּל וּבָא חֲבֵרוֹ וּפָרַע גַּג הַתֵּבָה מֵעָלָיו מִדַּעְתּוֹ לוֹקֶה שְׁתַּיִם, אַחַת מִשּׁוּם לֹא יָבֹא, וְאַחַת מִשּׁוּם לֹא יִטַּמָּא, שֶׁהֲרֵי עַכְשָׁו טֻמְאָה וּבִיאָה בָּאִין כְּאַחַת. וְנָזִיר שֶׁנִּכְנַס בְּאֹהֶל הַמֵּת אוֹ בְּבֵית הַקְּבָרוֹת בִּשְׁגָגָה וְאַחַר שֶׁנּוֹדַע לוֹ שָׁהָה שָׁם כְּדֵי הִשְׁתַּחֲוָיָה בַּמִּקְדָּשׁ חַיָּב מַלְקוּת. וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בְּמַסֶּכֶת נָזִיר [שם פ"א].
From the laws of the commandment — that which they, may their memory be blessed, said (Nazir 43a) that the nazirite is not liable for coming into the tent of a dead body until he goes in completely, and even though he becomes impure regardless from the time when his nose or his toe goes in, it is not called entering until he goes in completely. Therefore a nazirite that goes into a house where there is a dead body inside a chest, a box or a cabinet, and his fellow opens the roof of [the relevant item] with his knowledge, is given two [sets] of lashes, one for “he shall not enter” and one for “he shall not become impure,” as behold the impurity and the entering come at one time; [that] a nazirite that entered a tent of a dead body or a graveyard accidentally and, after it was known to him, remained there enough time to prostrate oneself in the Temple, is liable for lashes; and the rest of its details — are elucidated in Tractate Nazir.
וְנוֹהֵג אִסּוּר זֶה בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת, וְהָעוֹבֵר עָלָיו וְנִטְמָא בַּצְּדָדִין שֶׁאָמַרְנוּ חַיָּב מַלְקוּת.
And this prohibition is practiced in every place and at all times by males and females. And one who transgresses it and becomes impure according to the guidelines that we have said is liable for lashes.