BACKGROUND ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Ask A Question on the daf
Previous daf Nazir 5
1) [line 1] BATEI AREI CHOMAH
Batei Arei Chomah are houses from a city that was walled at the time of
Yehoshua's conquest of Eretz Yisrael. If a person sold a house in one of the
Arei Chomah, the Torah gives him the right to purchase it back within *one
year* of selling it. If he does not buy it back during that time, it becomes
the permanent property of the buyer.
2) [line 8] MISHUM KOVED GAMIR - is learned to determine the amount of time
that passed before Avshalom's hair became heavy
3) [line 15] "MI'YAMIM YAMIMAH TELACHNAH BENOS YISRAEL..." - "The daughters
of Israel went yearly to lament the daughter of Yiftach ha'Gil'adi four days
in a year." (Shoftim 11:40) - Yiftach ben Gil'ad of the tribe of Menasheh was
the ninth judge of Benei Yisrael (Shoftim 11:1-12:7) who ruled for six years
(2786-2792). He defeated the Amonim, who, for the eighteen years before he
was chosen to lead the people, ruled Eretz Yisrael. Prior to entering into
battle, he vowed to offer up to HaSh-m the first thing that emerged from his
house upon his victorious return. To his great anguish, his only daughter was
first to emerge from his house to greet him. Rather than seeking the advice
of the Torah sages of his generation including Pinchas the Kohen Gadol who
could have annulled his vow, he sequestered his daughter for the rest of her
life away from all human contact (ibid. 11:39, Bereishis Rabah 60:3).
4) [line 18] ZU HI SHIVAH, ZU HI VI'AH (NIG'EI BATIM - Tzara'as that infects
(a) The marks of Tzara'as for houses consist of intense green or intense red
streaks or spots that are at least the size of two Gerisin (a Gris is a
Cilician bean, approximately the size of a dime) (Nega'im 12:3). If Tzara'as
is found on the walls of a house, it is put into quarantine by a Kohen for a
week. Before the Kohen puts the house into quarantine, he commands that the
house be emptied of its contents to prevent its utensils from becoming Tamei.
(b) The Torah states (Vayikra 14:39) "v'*Shav* ha'Kohen," to prescribe that
the Kohen *return* six days later to check the house. If the Tzara'as has
spread, one must remove (Choletz) the stones with Tzara'as from the house,
scrape off the surrounding plaster, insert new stones and re-plaster the
entire house. The house is then put into quarantine for another week. If the
Tzara'as returns to the house during the following week, the owner must
dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the
house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(c) On the other hand, if the Tzara'as did not change after the first week,
the Kohen leaves it as is and returns again six days later. The verse states
(Vayikra 14:44) "u'*Va* Ha'kohen," which means "if, when the Kohen *comes*
back to the house to inspect it a second time, he finds that the spot of
Tzara'as has spread, the house is Tamei." Chazal teach that this verse is
referring to a spot of Tzara'as that does *not* spread during its first week.
The Kohen "comes back to the house" after a second week to see whether the
spot has spread, remains, or has disappeared. If the Tzara'as has *either*
spread *or* remained, one must remove (Choletz) the stones with Tzara'as from
the house, scrape off the surrounding plaster, insert new stones and re-
plaster the entire house. The house is then put into quarantine for another
week (Vayikra 14:40). If the Tzara'as returns to the house during the
following week, the owner must dismantle (Notetz) the entire house (Vayikra
14:45). The stones from the house must be taken out of the city, and they
remain Asur b'Hana'ah forever.
(d) Even though the words "v'Shav" and "u'Va" are not identical, they are
referring to the same action; namely, the Kohen entering the house to inspect
it. This relates the two verses to each other with a Gezerah Shavah. Just as
the house is not dismantled if the Tzara'as spreads during the first week --
unless the stones are scraped and the Tzara'as returned to the house after a
week of quarantine -- so, too, the house is not dismantled if the Tzara'as
spread during the second week unless it returns to the house after the
quarantine period that follows the scraping.
(e) If during one of the inspections at the end of the first or second week
the Kohen finds that the Tzara'as has disappeared or diminished in intensity
such that it can no longer be classified as a Nega, the location of the spot
alone is scraped and the house is declared Tahor after the owner follows the
procedure for being Metaher houses (see Background to Sukah 13:11:IV).
(RAMBAM Hilchos Tum'as Tzara'as 15:2)
5) [line 27] MAI IKA BEINEI L'SHE'AR ACHOHI? - In what way was Avshalom
different from his brothers [who would have a haircut every Erev Shabbos
because they were the children of kings]?
6) [line 28] B'EMTZA SHABBOS - in the middle of the week
7a) [line 30] TZAFRA - morning
b) [line 31] PANYA - [towards] evening
*8*) [line 11] NA'ASEH K'OMER SHELEIMIN - that is, the Rabanan decreed that a
Nazir must always observe a 30-day period of Nezirus (and not just 29 days as
the Torah requires according to Bar Pada) out of concern that we will confuse
a Nazir that specified a 30-day period of Nezirus in his original Nazir-vow
with a normal Nazir (and we will mistakenly allow the former to observe only
29 days of Nezirus). (TOSFOS)
9) [line 12] MIKTZAS HA'YOM K'CHULO
The rule of Miktzas ha'Yom k'Chulo states that part of the last day of a
finite term (e.g. the thirty days of Nezirus or the seven days of mourning),
is considered Halachically as if it were the entire day.
*10*) [line 14] B'OMER SHELEIMIN - that is, when a person vows to observe "a
thirty day Nezirus," *it is as if* he specified that he will observe the last
day of Nezirus until *sunset*. The reason for this is that a normal Nezirus
last thirty days in either case. Therefore, the Nazir would not have
specified thirty days in his vow unless he meant to add some length to a
normal Nezirus, e.g. by not having the beginning of the thirtieth day count
as an entire day (that is, by not relying on "Miktzas ha'Yom k'Kulo").