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Previous daf Nazir 14
1) [line 2] LO SALIK LEI HALEIN ASARAH - the remaining ten days do not count
towards his Nezirus [since there is not enough time for his hair to grow]
2) [line 5] NEZIR OLAM
(a) If someone says "I am a Nazir forever" or "I am a Nazir all the days of
my life", he becomes a Nezir Olam and is a Nazir until the end of his life.
Like a normal Nazir, he is not allowed to 1. cut his hair; 2. become Tamei
by touching or being in the same room as a corpse; or 3. consume any
products of the grapevine.
(b) A Nezir Olam differs from a normal Nazir in that he may cut off some of
his hair at the end of every twelve months when his hair becomes heavy, but
he may not shave it off completely. On the day that he cuts his hair, he
brings the three Korbanos that a normal Nazir brings at the completion of
the Nezirus period, namely a Chatas, an Olah and a Shelamim (see Background
to Nazir 2:1a:c). If he becomes Tamei, he brings a Korban Tum'ah, shaves his
hair and starts his Nezirus anew (just like any Nazir who becomes Tamei --
see Background to Nazir 2:1a:b and RAMBAM Nezirus 3:12)
3) [line 7] NEZIR SHIMSHON
A Nezir Shimshon is a Nazir until the end of his life (see previous entry),
except that he may come in contact with a corpse (and does not have to bring
a Korban for doing so). He is never allowed to cut his hair or drink wine.
4) [line 10] K'MOSHE B'SHIV'AH B'ADAR, MAI? - What is the Halachah [if
someone states, "I am] like [it was in the generation of] Moshe [who was
born and passed away] on the seventh day of Adar? [Do we assume that he is
accepting upon himself festivity similar to that which happened on the day
that Moshe was born; or is he accepting Nezirus upon himself, (a) similar to
that which happened on the day that Moshe died, when many people became
Nezirim because of their grief? (TOSFOS); (b) since this phrase, which
contains no explicit language of Nezirus, is a "Yad l'Nezirus" (see
Background to Nazir 2:8) (SHITAH MEKUBETZES); (c) since the term of thirty
days for a normal Nezirus is learned through a Gezerah Shavah using the
words "Yemei - Yemei" (in Bamidbar 6:13 and Devarim 34:8) from the thirty
days of weeping and mourning for Moshe (KEREN ORAH, citing the Sifrei to
5) [line 1] B'YMEI TZARA'ATO (METZORA)
(a) THE PROCESS BY WHICH A METZORA BECOMES TAMEI - When a person develops a
mark that looks like Tzara'as, a Kohen must ascertain whether or not it is a
Nega Tzara'as. If it is indeed a Nega Tzara'as, the Kohen tentatively
pronounces him Tamei for one week, making him a Metzora Musgar (Hesger
Rishon). The Kohen returns after a week to see what changes, if any,
occurred to the mark. If there are no changes, the person remains a Metzora
Musgar (Hesger Sheni) and the Kohen returns after the second week. If there
are still no changes the Kohen pronounces the person to be Tahor. If the
Kohen *confirms* the Tum'ah of the Metzora due to the appearance of Simanei
Tum'ah in the mark, the Kohen pronounces him a Metzora Muchlat. A Metzora
Muchlat remains Tamei until his Simanei Tum'ah go away.
(b) The names and colors of four types of marks that make a person a Metzora
are 1. Baheres, which is the color of snow; 2. Se'es, which is the color of
clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color
of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es,
which is the color of the white membrane found on the inside of an egg.
(c) The Simanei Tum'ah for marks that appear on the skin (Nig'ei Basar) are:
1. the mark spreads (Pisyon); 2. at least two white hairs (Se'ar Lavan) grow
inside the mark *after* the Nega Tzara'as appears; or 3. a patch of healthy
skin (Michyah) appears in the middle of the Nega.
(d) THE PROCESS BY WHICH A METZORA BECOMES TAHOR - On the day that a Metzora
is healed from his Tzara'as, he takes two kosher birds (Tziporei Metzora), a
piece of cedar, some crimson wool and a hyssop branch. One of the birds is
slaughtered over fresh spring water in a clay bowl. A Kohen dips the other
bird, along with the other articles, into the spring water that is mixed
with the blood and sprinkles it seven times on the Metzora. The living bird
is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur
is removed from the living bird after it is sent off to the fields.
(e) The Metzora next shaves all places on his body that have a collection of
hair and that are exposed, and immerses in a Mikvah. He is now considered
Tahor to the extent that he may enter a settlement, but marital relations
are forbidden (Mo'ed Katan 7b). He waits seven days, and on the seventh day
he once more shaves and immerses. He is now completely Tahor but is still a
Mechusar Kaparah (see Background to Nedarim 35:9).
(f) On the eighth day, the Metzora must bring Korbanos to complete his
Taharah. The animals Korbanos are two male sheep and one female sheep. One
of the male sheep is offered as an Olah, the other as an *Asham*. The female
sheep is offered as a *Chatas*. If he could not afford to buy all these
animals, he is called a poor Metzora. The poor Metzora brings two
turtledoves or two common doves as the Olah and the Chatas; however, a sheep
is still brought as his Asham.
(g) The Metzora also brings a Log of olive oil to the Beis ha'Mikdash as
part of his purification process. A Kohen lifts up and waves (Tenufah) the
live Korban Asham with the Log of oil resting upon it. After the Asham is
slaughtered, some of the blood is placed on the body of the Metzora: on the
middle section of cartilage of the Metzora's right ear, on his right thumb
and on his right big toe. These parts of his body must be in the Azarah at
the time that the Kohen applies the blood. For this purpose he stands in the
gate of Nikanor (TY #18; the eastern gate of the Azarah, named for the man
who donated the brass doors of the gate (see Yoma 38). Although all of the
other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor
only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that
the Metzora could stick his head, right hand and right foot into the Azarah
while standing under the archway of the gate.
(h) After all of the Korbanos were offered, a Kohen pours some of the oil in
his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim.
He must dip his right finger in the oil each time. Oil is also put on the
body of the Metzora, on the places where the blood of the Asham was placed.
The remainder of the oil in the Kohen's hand is placed on the Metzora's
head. The rest of the Log which was not poured into the Kohen's hand was
given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it
is one of the Kodshei Kodashim). (RAMBAM Hilchos Mechusarei Kaparah 4:2-3)