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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nazir 45



(a) A Nazir Tahor brings - a Chatas, an Olah and a Shelamim?

(b) According to Rebbi Yehudah in our Mishnah, he shaves on the Shelamim - because the Torah writes (in connection with the shaving) "Pesach Ohel Mo'ed" (which will be explained later).

(c) The problem with this is the order of the Korbanos in the Torah - which places the Chatas first (and not the Shelamim as would appear from Rebbi Yehudah's D'rashah).

(d) Rebbi Elazar disagrees. He rules that the Nazir must shave on the Chatas - because the Chatas is always brought first.

(a) Raban Shimon ben Gamliel says that someone who brings the three required animals, but without having designated them - nevertheless brings each one according to the Torah's specifications.

(b) He will then bring the she-lamb for the Chatas, the he-lamb for the Olah and the ram for the Shelamim.

(a) The Torah writes "Pesach Ohel Mo'ed" in connection with the shaving, as we just explained. The Tana of the Beraisa (who holds like Rebbi Yehudah in our Mishnah) learns from there that the Nazir shaves on the Shelamim - because it is in connection with the Shechitah of the Shelamim that the Torah writes "Pesach Ohel Mo'ed".

(b) He does not take it literally - because it would be disrespectful to shave at the entrance of the Ohel Mo'ed.

(c) The Tana supports this from the Pasuk "ve'Lo Sa'aleh be'Ma'alos al Mizbechi" - from which he extrapolates that one should treat whatever is holy with deep respect (inasmuch as even the ascent to the Mizbei'ach, had to be performed by means of a ramp rather than steps to climb, in order to minimise the inevitable parting of one's legs; how much more so should one not do something in a holy place which is intrinsically degrading (such as shaving off one's hair)!

(d) Rebbi Yitzchak disagrees with the need for a special D'rashah, because he learns it already from the Pasuk "ve'Lakach es Se'ar Rosh Nizro, ve'Nasan al ha'Eish" - implying that all that is needed is to take the Nazir's hair and to place it under the pot of Shelamim (which could be cooked anywhere in Yerushalayim), but not to have to carry it from the entrance of the Ohel Mo'ed to place it under the pot of the Shelamim.

(a) Rebbi Chanan Amar Rebbi Eliezer also declined to explain "Pesach Ohel Mo'ed" literally (for the reason that we stated above). *He* explains it to mean - that the Nazir is obligated to shave his hair when the entrance of the Ohel Mo'ed is open, and not when it is closed.

(b) Rebbi Shimon Shezuri extrapolate from the Pasuk "ve'Gilach *ha'Nazir* Pesach Ohel Mo'ed" - that only a Nazir shaves at the entrance to the Ohel Mo'ed, but not a Nezirah (in case the Kohanim will be incited to sin with her).

(c) This does not mean that a Nezirah does not need to shave her hair - only that she shaves it in a discreet location somewhere in Yerushalayim (see Rosh).

(d) When they asked Rebbi Shimon Shezuri from a Sotah, whom the Kohanim stood in the Azarah, yet the Torah is not afraid that they will sin with her - he replied that the two cases are not comparable, since a Sotah appeared in the Beis-Hamikdash without any make-up, whereas a Nezirah presumably wore make-up as usual.




(a) After shaving off his hair - the Nazir would place it under the pot containing the Shelamim.

(b) When the Tana of our Mishnah writes 've'Im Gilach bi'Medinah, Lo Hayah Meshalei'ach Tachas ha'Dud' - he means if he shaved it off outside Yerushalayim, which was permitted though it was not the ideal thing to do.

(c) According to the Tana Kama, the Din of throwing the Nazir's hair under the pot containing the Shelamim was confined to a Nazir Tahor who shaved in Yerushalayim - because the Torah only mentions it in connection with a Nazir Tahor, and because the Torah writes "ve'Lakach ... ve'Nasan" (and not "ve'Lakach ... ve'Heivi ve'Nasan" as we explained earlier).

(d) According to Rebbi Meir, the hair of a Nazir Tamei, like that of a Nazir Tahor, was placed under the pot. According to him, they placed the hair of ...

1. ... a Nazir Tahor - either under the pot of the Shelamim anywhere in Yerushalayim, or (Bedieved) under the pot of the Chatas in the Azarah.
2. ... a Nazir Tamei - under the pot of the (bird of the) Chatas or (the lamb of) the Asham in the Azarah.
(a) Rebbi Meir concedes that a Nazir Tamei outside the Beis Hamikdash did not throw his hair under the pot containing his Korban - because it had to be buried (though the source for this is obscure - Tosfos).

(b) According to Rebbi Yehudah in the previous Mishnah, the Nazir threw his hair underneath the pot containing the Shelamim. The Tana of the Beraisa maintains that he would fulfill the Mitzvah even if he placed it underneath the pot containing the Chatas or the Asham.

(c) A Nazir *Tamei* brings an Asham. In this point, explains Rava - the Tana is referring to a Nazir Tamei (and he concurs with Rebbi Meir in our Mishnah).

(a) The Tana learns from the Pasuk "Asher Tachas *Zevach* ha'Shelamim", explains Rava - that before placing the hair underneath the pot of the Shelamim, he pours some of the gravy of the Shelamim over it.

(b) We learn from the fact that the Torah writes ...

1. ... "Zevach ha'Shelamim (rather than "Rotav ha'Shelamim") - that the Nazir is Yotze even if places the hair underneath the pot containing the Chatas (or in the case of the Nazir Tamei, the Asham).
2. ... "Zevach ha'Shelamim" rather than "Zevach u'Shelamim" - that he pours some of the gravy of the Shelamim over it.
(a) We have already learned that according to Rebbi Meir, every Nazir had to throw his hair under the pot except for a Tamei Nazir who shaved outside Yerushalayim, whereas according to the Chachamim it is only a Tahor Nazir in Yerushalayim who did so. Rebbi Yehudah says - that a Tahor Nazir had to throw his hair under the pot, a Tamei Nazir did not.

(b) Rebbi Yehudah's reason is - because the Torah only mentions this Din of throwing the hair by a Nazir Tahor.

(c) The owner would cook the Shelamim or make 'Shelikah' - which means - very-well cooked.

(a) Besides the cooked right foreleg the Shelamim (the ram) - the Kohen also received one of each of the two kinds of bread from the basket containing the Nazir's loaves (one Chalah and one wafer).

(b) Before taking them for himself - he would place them into the hands of the Nazir and wave them together with him.

(c) The Nazir is then permitted to drink wine and to become Tamei Meis - apparently like Rebbi Eliezer who is about to be cited in a Beraisa (Tosfos).

(d) Rebbi Shimon is more lenient than the Tana Kama - permitting the Nazir to drink wine as soon as the blood of one of the Korbanos has been sprinkled (like the Chachamim there).

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