ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Nazir 13
NAZIR 13 (1 Cheshvan) - l'Iluy Nishmas ha'Ga'on Rav Gedalya Rabinowitz (of
Manchester and, towards the end of his life, Bnei Brak), well-remembered for
his spirited Shi'urim that kindled many a heart with the fire of Torah.
(a) The Tana needs to tell us 'Hareini Nazir ke'she'Yih'yeh Li Ben ...
1. ... ve'Nolad Lo Ben, Harei Zeh Nazir' - not for an intrinsic Chidush, but
because of the Seifa, as we shall now see.
(b) And he finds it necessary to add 've'Im Amar ke'she'Yih'yeh Li V'lad,
Afilu Nolad Lo Bas, Tumtum ve'Androginos Harei Zeh Nazir' - because we might
otherwise have thought that by 'V'lad', the Noder meant a child that is
significant (i.e. a son, to which people tend to attach more significance).
2. ... Nolad Lo Bas, Tumtum ve'Androginos, Eino Nazir' - because we might
otherwise have thought that by 'ke'she'Yih'yeh Li Ben', he meant - a child
that will 'build' his family, irrespective of whether it is a male or a
(c) The author of the Seifa 'Hipilah Ishto, Eino Nazir', is Rebbi Yehudah of
'K'ri' - where he says that if someone declares Nezirus provided that the
pile in front of him contains a hundred Kur, and the pile is stolen before
it can be measured, he is not a Nazir.
(a) Rebbi Aba asked Rav Huna what the Din will be regarding someone who said
'Hareini Nazir le'che'she'Yih'yeh Li Ben', and his wife gave birth to a
stillborn son. Then, after he designated his Korban, she gave birth to a
live twin son. What makes this case different from that of our Mishnah is -
the fact that the second twin was born alive, indicating that the first twin
too, was a ninth-month baby.
For the following Sugya I have used 'Rashi' instead of Tosfos, because of
the problem with the variety of texts in Tosfos.
(b) The She'eilah is - whether the Korban that he designated is Kadosh as
regards its shearings and working with it.
(c) It is confined to Rebbi Yehudah, but not to Rebbi Shimon - because in
the opinion of the latter, he is a Nazir anyway, and the Korban is
(d) The She'eilah remains unresolved.
(a) ben Rechumi asked Abaye whether, someone who hears his friend say
'Hareini Nazir le'che'she'Yehei Li Ben', and responds by saying 've'Alai',
this refers to 'Diburei' or to 'Nafshei'. By ...
The outcome of ben Rechumi's final She'eilah is - 'Teiku' (only the Lashon
'Tiba'i' is used because the Lashon of Nedarim and Nazir is sometimes
1. ... 'Diburei' he means - that he strictly followed the Neder of the first
Nazir, and that he too, undertakes Nezirus if his friend has a boy.
(b) He then ask him what the Din would be regarding where the friend
responded by saying 'va'Ani' - perhaps 'va'Ani' has more personal
implications, and there he is certainly referring to his own wife giving
birth to a boy.
2. ... 'Nafshei' he means - that he too, undertakes Nezirus if his own wife
give birth to a boy.
(c) On the assumption that 'Im Timtzi Lomar' is conclusive, we resolve these
She'eilos - that whenever he is in the presence of the person whose wife is
giving birth, he definitely refers to the Noder's situation and not to his
own (since he would be too embarrassed to hurt the Noder by doing that).
(d) He then asked him what the Din will be if the friend said 'va'Ani' after
hearing him say 'Hareini Nazir le'che'she'Yehei li'Peloni Ben'. In fact -
the same She'eilah will apply if he said 've'Alai', only ben Rechumi
mentioned one of two possibilities.
(a) Someone who declared 'Hareini Nazir ve'Nazir ke'she'Yih'yeh Li Ben', and
his wife gave birth to a son after he had already begun to observe one
period of Nezirus - should complete the Nezirus that he started (including
shaving and bringing his Korbanos) before observing the Nezirus for his son.
(b) And in the same case, only where he had declared 'Hareini Nazir
ke'she'Yih'yeh Li Ben, ve'Nazir', placing 've'Nazir last - he should break
the Nezirus that he started, and first carry out the Nezirus for his son
before completing the Nezirus that he began.
(c) As for his other obligations - when he terminates his second Nezirus, he
shaves (for both sets of Nezirus), and brings two sets of Korbanos, one for
(d) He does not first shave for his earlier Nezirus, before commencing with
the second one - because, having shaved in the middle, how will he be able
to complete his first Nezirus before commencing with the second one?
(a) Rava asked what the Din will be if a person declares 'Hareini Nazir
le'Achar Esrim Yom, u'Me'achshav Me'ah Yom'. The hundred days Nezirus might
not begin until after the termination of his S'tam Nezirus, which begins in
twenty days time, because we assume that a person does not normally intend
to divide his Nezirus into two parts. It might, on the other hand, be
effective immediately - seeing as a period of over thirty days (eighty, to
be precise) will remain for him to grow his hair.
(b) If it is not effective immediately (like the first Tzad), then what the
Noder meant when he said 'Me'achshav' was - that he accepts the Nezirus
immediately, but that it will only come into effect as from twenty days
(c) In the latter contingency, the Noder shaves after his thirty-day Nezirus
The shaving will not prevent him from completing the last eighty days of his
first Nezirus - because shaving in the middle of one's term of Nezirus
requires recommencing one's term of Nezirus, only if one is not left with at
least thirty days to grow one's hair (such as he is in our case).
(d) We cannot prove from the Seifa of our Mishnah, where the Tana rules
'Meni'ach es she'Lo u'Moneh es shel B'no, ve'Achar-Kach Mashlim es she'Lo',
that the Noder does not mind dividing his Neder into two parts - because
that will only pertain to that case, where the Noder did not know that his
wife would give birth before he had terminated his first Nezirus, and
probably even anticipated that she would not do so; but not to our case,
where, at the time when he declared the Neder, he knew that the hundred-day
Neder will have to be divided, should he begin it immediately (Tosfos).
(a) We conclude that, in fact, Rava incorporated into his She'eilah, the
case where the Noder said 'Hareini Nazir le'Achar Esrim Yom, u'Me'achshav
S'tam Nazir'. In that case - he first asked about the thirty-day Nezirus,
and, even if we will say there that (seeing as he will only be left with ten
days after the termination of the twenty-day Nezirus), he does not wish to
divide it, what will be the Din if he first accepts a hundred-day Nezirus?
Perhaps where he will remain with a minimum of thirty days after the
termination of the second Nezirus, he will not mind dividing it into two
(b) In the first She'eilah, he would not have to shave until after the
termination of both periods of Nezirus (otherwise, the shaving of the second
Nezirus will demolish the first one completely).
(c) Rava could equally well have asked what the Din will be if he switched
the order and said 'Hareini Nazir Me'ah Yom ve'Nazir le'Achar Esrim Yom' -
but he presented one of two possible She'eilos.