ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Nazir 8
(a) We have already cited the Mishnah 'Hareini Nazir ke'Sa'ar Roshi
u'che'Afar ha'Aretz, Harei Zeh N'zir Olam, u'Megale'ach Achas li'Sheloshim
Yom'. Rebbi however, disagrees. In his opinion, he is a Nazir forever, and
does not need to shave every thirty days and bring his Korbanos. He would
agree with the Rabbanan however - if the Noder would say 'Hareini *Nezirus*
ke'Sa'ar Roshi ... '.
(b) When someone says 'Hareini Nazir Melo ha'Bayis O Melo ha'Kupah' - we ask
him what he meant. If he replies that he meant to accept one large Nezirus
lasting thirty days, then that is what he is.
(c) The box or the house in question is empty.
(d) If he says that he meant S'tam, then we consider them to be full of
mustard-seeds and he is a Nazir for as many days as one can fit
mustard-seeds into the box or the house (which practically means until he
(a) We have also cited the Mishnah 'Hareini Nazir mi'Ka'an ve'Ad Makom
P'loni ... '. We do not take account of the number of inns along the way -
because, as we explained earlier, the Tana is speaking when the Noder had
already set out on his journey ... .
(b) Someone who declares 'Hareini Nazir ke'Minyan Yemos ha'Chamah' - is a
Nazir for three hundred and sixty five periods of Nezirus.
(c) His Din is not similar to that of a N'zir Olam - because he is not
obligated to shave every thirty days and to bring Korbanos like a N'zir Olam
(d) Rebbi Yehudah tells of a case where, as the Nazir completed his terms of
Nezirus, he died - indicating that many years passed until his Nezirus
terminated, in support of the Tana Kama.
(a) The Tana just taught us that in the case of 'Melo ha'Bayis', if he
replies 'S'tam', then we consider the house to be full of mustard-seeds, and
he is a Nazir for the rest of his life. 'Why mustard-seeds?' we ask. 'Why
not pumpkins ... '? Practically speaking - he would have to observe one
term of Nezirus of thirty days, seeing as one might just as well have asked
from a dough large enough to fill the house, as from pumpkins.
(b) The question to go le'Kula in a S'feika d'Oraysa is justified - by a
Mishnah in Taharos, which states 'Safek Nezirus le'Kula'.
(c) Nevertheless above, in the Mishnah of 'mi'Ka'an ve'Ad Sof ha'Olam' we
asked the very opposite (that we ought to go le'Chumra) - because there, the
Lashon 'mi'Ka'an ve'Ad Sof ha'Olam' implies that he the Noder accepted a
long Nezirus (whereas in our case there is no reason to assume that he meant
a houseful of mustard-seeds more than with pumpkins), and it is when it is
fifty-fifty that we say 'Safek Nezirus le'Kula'.
(d) Taking into account that he may have meant a house full of pumpkins or
of dough constitutes a Chumra - because on the one hand, he is obligated to
shave and to bring his Korbanos due to the possibility that he meant a
houseful of mustard-seeds, which require him to serve consecutive periods
of Nezirus. However now that he may have referred to a houseful of pumpkins
or of dough, bringing this Korban would constitute bringing Chulin to the
Azarah, so he is unable to bring it.
(a) If someone undertakes to be a Nazir if the pile in front of him contains
a hundred Kur, and before he has a chance to measure it, it is stolen, Rebbi
Shimon in a Beraisa considers him to be a Nazir - because he holds 'Safek
Nezirus Lehachmir', and that a person is willing to enter a situation where
the Safek is more stringent than the Vaday.
(b) Rebbi Yehudah - does not consider him to be a Nazir.
(c) We initially think that in the case of our Mishnah ('Hareini Nazir Melo
ha'Bayis O Melo ha'Kupah') - Rebbi Yehudah will hold le'Kula, (that we
consider the house as if it was full of pumpkins or of dough).
(d) According to Rebbi Shimon ...
1. ... the Nazir has no alternative but to adopt permanent Nezirus (on
account of the Safek [since he is unable to bring his Korbanos at the end of
the thirty-day period]). There is a way round this however - by the Noder
stipulating, before he actually begins counting the thirty days, that he
abides by his original Nezirus, if in fact there *was* a hundred Kur there,
but in case there was not, he now undertakes a new Nezirus of thirty days.
Consequently, when the thirty days terminates, he will be able to bring his
Korbanos 'mi'Mah Nafshach' without any qualms.
2. ... who is strict in the case of 'Mei'ah Kur', despite the fact that
whether the Nazir is a Vaday Nazir or a Safek, he simply brings one set of
Korbanos at the termination of his Nezirus (as we just explained), he
nevertheless refers to it as 'S'feiko Chamur mi'Vada'o' - because of the
eventuality that he becomes Tamei before he made his stipulation, leaving
him a Safek Nazir Tamei, and with no way of bringing the Korbanos that a
Nazir Tamei brings (seeing as these cannot be brought through conditions).
(a) Rebbi Yochanan nevertheless establishes our Mishnah even like Rebbi
Yehudah - because, in our case, he says, unlike the case of the hundred Kur
(where Rebbi Yehudah goes le'Kula, due to the fact that the Noder may not
have accepted Nezirus at all), he is definitely a Nazir, only we are not
certain for how long. In that case, he will concede to Rebbi Shimon that we
(b) We attempt to refute Rebbi Yochanan's explanation - by suggesting that
he could shave at the end of thirty days (which he is obligated to do
whether he meant a houseful of pumpkins or of mustard-seeds). Then, once he
has brought his Korbanos, Rebbi Yehudah will go le'Kula with regard to the
second period of Nezirus, just like he does in the case of the hundred Kur.
(c) We establish Rebbi Yehudah like Rebbi however. The significance of this
is - that if the Noder meant a houseful of mustard-seeds, then he is not a
N'zir Olam (who shaves ... every thirty days), as we believed until now, but
a permanent Nazir, because Rebbi Yehudah holds like Rebbi in our Mishnah.
(a) The problem with establishing Rebbi Yehudah like Rebbi from our Mishnah
(regarding the case of 'ke'Minyan Yemos ha'Chamah' where the man died just
as he terminated his terms of Nezirus) is - that, if Rebbi Yehudah holds
like Rebbi, that Nazir would only have terminated one term of Nezirus, and
how can Rebbi we cite Rebbi Yehudah in support of the Tana Kama, (like every
story bought in a Mishnah) when in fact, he disagrees with him?
(b) Rebbi Yehudah says that someone who undertakes Nezirus like the number
of piles of drying figs in the field or like the number of paths in the
field in the Sh'mitah year - must serve that number of terms of Nezirus.
(c) We reconcile both of these cases with Rebbi Yochanan (who established
Rebbi Yehudah like Rebbi) - by differentiating between where the Noder did
*not* mention the word 'Minyan' and where he did, (and it is only in the
former case that Rebbi Yehudah holds that he serves one extended period of
(d) Even though it is evident from our Mishnah that Rebbi himself makes no
such distinction, and that even when he did use the word 'Minyan' he serves
one extended period of Nezirus - Rebbi Yehudah agrees with Rebbi in
principle, but disagrees with him in this point.
(a) The difference between a person who says 'Hareini Nazir Kol Yemei
Chayai' and one who says 'Hareini Nazir Elef Shanah' is - that the former is
a N'zir Olam (who is obligated to shave once every thirty days - according
to the Rabbanan of Rebbi, and to bring his Korbanos); whereas the latter is
a Nazir for the rest of his life.
(b) A man who says ...
(c) The Tana needs to add this last case -because we would otherwise have
thought that 've'Shuv' comes to add another three, and that he is obligated
to observe six terms.
- ...'Hareini Nazir ve'Achas ve'Od' - will have to serve three terms of Nezirus.
- ...'Hareini Nazir ve'Achas ve'Od ve'Shuv' - will have to serve four.
(d) In another Beraisa, Sumchus presents a list of Leshonos regarding
Nezirus. A person who used the Lashon ...
- ... 'Puntigon' - would have to serve five terms of Nezirus.
- ... 'Tatrigon' - ... four.
- ... 'T'rigon' - ... three.
- ... 'Digon' - ... two.
- ... 'Hein' - ... one.
(a) The Tana of another Beraisa says - that a two or three sided house is
not subject to Tum'as Nega'im.
***** Hadran Alach Kol Kinuyei *****
(b) Neither is ...
(c) We learn from the "(Kir) Kiros" mentioned twice in Metzora - that only a
four-sided house is subject to Tum'as Nega'im.
- ... a round house - or
- ... a five-sided house.